John Harmar's Praxis Grammatica
John Harmar's Praxis Grammatica
[ 1 ] Ego sum hodie apud te pransurus.
[ 1 ] I am going to have lunch at your place today.
[ 2 ] Tu es liberalis convivator.
[ 2 ] You are a generous host.
[ 3 ] Ille est librorum helluo.
[ 3 ] That one is a glutton for books.
[ 4 ] Haec cantilena est suavissima.
[ 4 ] This tune is very charming.
[ 5 ] Haec avis est implumis.
[ 5 ] This bird is unfledged.
[ 6 ] Hic paries est lateritius.
[ 6 ] This wall is brick.
[ 7 ] Hoc templum est ornatum.
[ 7 ] This church is richly adorned.
[ 8 ] Hic puer est comes jucundissimus.
[ 8 ] This boy is a very pleasant fellow.
[ 9 ] Fratres tui sunt doctissimi viri.
[ 9 ] Your brothers are highly educated men.
[ 10 ] Vos estis victores, nos victi.
[ 10 ] You are the winners, we the losers.
[ 11 ] Unus vir est quasi nullus vir.
[ 11 ] A single man is like no man.
[ 12 ] Non eram in schola hodie.
[ 12 ] I was not in class today.
[ 13 ] Heri tu non eras in templo.
[ 13 ] Yesterday you were not at church.
[ 14 ] Frater tuus non erat in pomario nostro, nec quis alius.
[ 14 ] Your brother was not in our orchard, nor was anyone else.
[ 15 ] Nos eramus domi vestrae.
[ 15 ] We were at your house.
[ 16 ] Vos eratis domi nostrae.
[ 16 ] You were at our house.
[ 17 ] Vestri parentes hodie erant domi meae.
[ 17 ] Your parents were at my house today.
[ 18 ] Hodie non fui in schola, nec tu fuisti in ea.
[ 18 ] Today I was not in class, nor were you.
[ 19 ] Tu idem es qui olim fuisti.
[ 19 ] You are the same as you ever were.
[ 20 ] Hic puer semper fuit melior fratre suo.
[ 20 ] This boy was always better than his brother.
[ 21 ] Hesterno die fuimus in horto vestro.
[ 21 ] Yesterday we were in your garden.
[ 22 ] Vos fuistis in templo Mariae Magdalenae.
[ 22 ] You were in the church of Mary Magdalene.
[ 23 ] Hic fuerunt toti modii cerasorum, et pomorum.
[ 23 ] Here were all the bushels of cherries and apples.
[ 24 ] Nemo fuerat heri in atrio, quod sciam.
[ 24 ] Yesterday no one had been in the reception-room, as far as I know.
[ 25 ] Superiore hebdomade fueras in ambulacris nostris.
[ 25 ] The previous week you had been on our walkways.
[ 26 ] Frater tuus fuerat apud me nudiustertius.
[ 26 ] Your brother had been at my place the day before yesterday.
[ 27 ] Meae sorores pridie non fuerant in triclinio.
[ 27 ] My sisters had not been in the dining room the day before.
[ 28 ] Ero posthac diligentior.
[ 28 ] I will be more careful in the future.
[ 29 ] Cras mane eris apud me.
[ 29 ] Tomorrow morning you will be at my place.
[ 30 ] Hic puer erit aliquando vir doctus.
[ 30 ] This boy will some day be a learned man.
[ 31 ] Posthac (annuente Deo) diligentiores erimus.
[ 31 ] Hereafter (with God's help) we will be more careful.
[ 32 ] Vos eritis mihi multo gratissimi.
[ 32 ] You will be the people by far the dearest to me.
[ 33 ] Amici qui ex animo diligunt, erunt mihi longe carissimi.
[ 33 ] Friends who love sincerely will be by far the dearest to me.
[ 34 ] Estote pius et studiosus.
[ 34 ] Be devout and devoted.
[ 35 ] Quilibet scholaris esto ad praelectionem attentus.
[ 35 ] Every student should be attentive to the lesson!
[ 36 ] Estote fideles, et eritis felices.
[ 36 ] Be faithful, and you will be happy.
[ 37 ] Omnes pueri cras sub diluculo sunto in schola.
[ 37 ] Let all the boys be in class tomorrow at dawn!
[ 38 ] Haec ita sunto.
[ 38 ] Let these things be this way.
[ 39 ] Frater tuus me rogat ut sim studiosus.
[ 39 ] Your brother is asking me to be zealous.
[ 40 ] Rogo te, ut sis bonarum literarum avidus.
[ 40 ] I ask you to be hungry [lit: eager] for good reading.
[ 41 ] Sit haec nox tibi tranquilla, et faustissima.
[ 41 ] May this night be calm and very lucky for you.
[ 42 ] Praeceptores rogant nos discipulos, ut simus diligentiores anno sequente, quam fuimus praeterito.
[ 42 ] The teachers are asking us students to be more attentive next year than we were in the last one.
[ 43 ] Vos hortor, ut sitis amicis intimis fidissimi.
[ 43 ] I urge you to be very faithful to your close friends.
[ 44 ] Hortare condiscipulos tuos ut sint ad scholam mature.
[ 44 ] Encourage your classmates to be at class early.
[ 45 ] Rogabam fratrem tuum, ut esset meus amicus, sicut antea semper fuit.
[ 45 ] I used to ask your brother to be my friend, just as he always was before.
[ 46 ] Rogabas nos ut essemus amici tui.
[ 46 ] You used to ask us to be your friends.
[ 47 ] Pater tuus rogabat me, ut essem socius tuus in studiis.
[ 47 ] Your father would ask me to be your study-partner.
[ 48 ] Mater mea rogavit praeceptorem meum, ut esset mihi aliquanto mitior.
[ 48 ] My mother asked my teacher to be a bit nicer to me.
[ 49 ] Praeceptores saepius hortati sunt discipulos suos, ut essent valde studiosi.
[ 49 ] The teachers rather often encouraged their students to be really studious.
[ 50 ] Saepenumero rogavi vos, ut essetis mei memores.
[ 50 ] Time and again I have asked you to think of me [lit: to be mindful of me].
[ 51 ] Sis bonus felixque tuis.
[ 51 ] Be good for your own and a credit to them. [felix = favorable, successful, fruitful]
[ 52 ] Si sim bonus, beatus ero.
[ 52 ] If I am good, I will be blessed.
[ 53 ] Si quis fit egenus, laboret.
[ 53 ] If anyone becomes needy, that person should work.
[ 54 ] Si sitis pii, Deus vos amabit unice.
[ 54 ] If you are reverent, God will love you in a special way.
[ 55 ] Si non simus cauti, praceptor nos opprimet hic ludentes tesseris.
[ 55 ] If we are not careful, the teacher will catch us playing dice here.
[ 56 ] Utinam hic puer meus esset sodalis.
[ 56 ] I wish this boy were my schoolmate!
[ 57 ] Nescio an hae pennae, et fistulae sint meae.
[ 57 ] I wonder whether these pens and pipes are mine.
[ 58 ] Non dubito quin sis honestus puer.
[ 58 ] I do not doubt that you are an honorable boy.
[ 59 ] Si fuissem in templo, audivissem concionem.
[ 59 ] If I had been in church, I would have heard the sermon.
[ 60 ] Si tu fuisses domi nostrae, edisses poma et nuces.
[ 60 ] If you had been at our house, you would have eaten fruits and nuts.
[ 61 ] Si frater tuus fuisset eruditus, accepisset a me pennam inauratam.
[ 61 ] If your brother had been educated, he would have accepted the gold-plated pen from me.
[ 62 ] Si fuissemus in horto Regis, vidissemus rosas et violas suavissimas.
[ 62 ] If we had been in the King's garden, we would have seen very delightful roses and violets.
[ 63 ] Si fuisset in schola, praeceptor dedisset tibi cerasa quatuor et tria pyra.
[ 63 ] If he had been at class, the teacher would have given you four cherries and three pears.
[ 64 ] Si Petrus et Gulielmus et Georgius et filius praceptoris natu maximus, fuissent una mecum in foro, coemissem singulis illorum complures sagittas.
[ 64 ] If Peter and William and George and the teacher's eldest son had been together with me downtown, I would have bought several arrows for each of them.
[ 65 ] Si fuero apud te aliquantisper, docebo te aliquas Grammaticae regulas.
[ 65 ] If I'm with you for a while, I will teach you some rules of Grammar.
[ 66 ] Nescio, an heri fueris in sylva.
[ 66 ] I wonder if you were in the forest yesterday.
[ 67 ] Nescit pater ubi vos jam sitis.
[ 67 ] Father does not know where you are now.
[ 68 ] Nescio ego quis sit hic peregrinus.
[ 68 ] I do not know who this stranger is.
[ 69 ] Audio, quod tui fratres sint boni adolescentes.
[ 69 ] I hear that your brothers are good young men.
[ 70 ] Cum heri essem in schola, dixeram te poenas daturum fore ob negligentiam.
[ 70 ] When I was in class yesterday, I had said you would pay the penalty because of your carelessness.
[ 71 ] Cum fuissem nudiusquartus apud matrem tuam, illa me jussit ire adversum tibi.
[ 71 ] When I had been at your mother's three days before, she ordered me to move against you.
[ 72 ] Cum essetis Parisiis reliquistis me in cunis vagientem.
[ 72 ] When you were at Paris, you left me crying in the cradle.
[ 73 ] Audio, quod tu sis puer bonus.
[ 73 ] I hear that you are a good boy.
[ 74 ] Audio te esse bonum puerum.
[ 74 ] I hear that you are a good boy.
[ 75 ] Audio canes vestros venaticos esse voraces.
[ 75 ] I hear your hunting dogs are ravenous.
[ 76 ] Credo te fuisse facundum oratorem.
[ 76 ] I believe you were an eloquent orator.
[ 77 ] Credo quod fueris facundus orator.
[ 77 ] I believe that you were an eloquent orator.
[ 78 ] Credo haec pyra non fuisse tibi grata.
[ 78 ] I believe these pears were not to your liking.
[ 79 ] Credo quod haec pyra non fuerint tibi grata. 
[ 79 ] I believe that these pears were not to your liking.
[ 80 ] Spero me futurum esse tuum convivam.
[ 80 ] I hope I will be your guest.
[ 81 ] Spero quod ego cras sim futurus tuus conviva.
[ 81 ] I hope that tomorrow I will be your guest.
[ 82 ] Credo sororem tuam futuram esse bonam feminam.
[ 82 ] I believe your sister will be a good woman.
[ 83 ] Spero nos futuros esse doctos.
[ 83 ] I hope we will be educated men.
[ 84 ] Spero quod futuri simus docti.
[ 84 ] I hope that we will be educated men.
[ 85 ] Spero hanc herbam esse salubrem.
[ 85 ] I hope this plant is healthful.
[ 86 ] Amo Deum Patrem coelestem, qui creavit me.
[ 86 ] I love God the heavenly Father who made me.
[ 87 ] Nihil aeque amas, ac Iesum Christum Salvatorem tuum.
[ 87 ] You love nothing as much as Jesus Christ your Savior.
[ 88 ] Me perinde amat ac si essem frater ejus.
[ 88 ] She loves me just as if I were his brother.
[ 89 ] Nos vicissim te amamus.
[ 89 ] We love you in turn.
[ 90 ] Vos amatis lautas coenas.
[ 90 ] You love elegant dinners.
[ 91 ] Illos ego felices duco, qui probitatem amant.
[ 91 ] I consider those people happy who love integrity.
[ 92 ] Antehac amabam te cum esses studiosus.
[ 92 ] I used to like you before, when you were interested.
[ 93 ] Amabas, memini, bonas artes, cur non amplius illas amas?
[ 93 ] You used to love the good arts, I remember; why don't you love them any more?
[ 94 ] Amabat me cum essem puer.
[ 94 ] She used to like me when I was a boy.
[ 95 ] Amabamus sorores tuas cum essent apud nos.
[ 95 ] We loved your sisters when they were at our place.
[ 96 ] Amabatis pyra cum essetis adolescentes.
[ 96 ] You liked pears when you were young.
[ 97 ] Nostri praeceptores amabant fratres tuos cum essent studiosi.
[ 97 ] Our teachers used to like your brothers since they were interested in learning.
[ 98 ] I have loved you from childhood.
[ 99 ] Amavisti me vicissim.
[ 99 ] You have loved me in return.
[ 100 ] Frater tuus semper amavit arcum et calamos.
[ 100 ] Your brother always liked the bow and arrows.
[ 101 ] Semper amavimus eos, qui sunt nobis similes.
[ 101 ] We have always loved those who are like ourselves.
[ 102 ] Amavistis me propterea quod amavi vos.
[ 102 ] You liked me for the very reason that I liked you.
[ 103 ] Qui recte faciunt lucem amant.
[ 103 ] Those who act rightly love the light.
[ 104 ] Amaveram te, sed tu non amaveras me vicissim.
[ 104 ] I had loved you, but you had not loved me back.
[ 105 ] Si amabis me, ego vicissim te amabo.
[ 105 ] If you will like me, I will like you back.
[ 106 ] Boni bonos amabunt.
[ 106 ] Good people will like good people.
[ 107 ] Vale, et me ama.
[ 107 ] Farewell, and keep me in your affection [lit: love me].
[ 108 ] Amate pietatem, et liberales artes.
[ 108 ] Love devotion, and the liberal arts.
[ 109 ] Rogo te ut ames parentes tuos.
[ 109 ] I ask you to love your parents.
[ 110 ] Rogas me ut amem fratrem tuum.
[ 110 ] You ask me to like your brother.
[ 111 ] Hortabor illum ut amet libros bonos.
[ 111 ] I will encourage him to like good books.
[ 112 ] Ego saepiuscule rogavi te, ut amares Nicolaum condiscipulum tuum.
[ 112 ] I have asked you rather frequently to be good to Nicholas your classmate.
[ 113 ] Pietatem ames, et eris beatus.
[ 113 ] Love devotion, and you will be happy.
[ 114 ] Omnis puer praeceptorem suum veneretur et amet.
[ 114 ] Every boy should respect and have a warm regard for his teacher.
[ 115 ] Amemus Deum et proximum nostrum.
[ 115 ] Let us love God and our neighbor.
[ 116 ] Nescio an ametis me, sicut ego vos amo.
[ 116 ] I wonder whether you like me the same way I like you.
[ 117 ] Amarem te, si talis esses qualis videris.
[ 117 ] I would like you, if you were such as you seem.
[ 118 ] Si amarent me, ego illos vicissim amarem.
[ 118 ] If they liked me, I would like them back.
[ 119 ] Si amavissem fratrem tuum, ille quoque amavisset me.
[ 119 ] If I had liked your brother, he would also have liked me.
[ 120 ] Amavissemus sorores tuas si fuissent bonae.
[ 120 ] We would have loved your sisters if they had been good.
[ 121 ] Si me amaveris, pergratum mihi feceris.
[ 121 ] If you like me, you will have given me a distinct pleasure.
[ 122 ] Utinam semper amavissem pietatem.
[ 122 ] I wish I had always loved devotion!
[ 123 ] Utinam homines semper amarent Deum.
[ 123 ] I wish people would always love God.
[ 124 ] Audivisti me amare tuos amicos.
[ 124 ] You have heard I like your friends.
[ 125 ] Audivisti quod amem tuos amicos.
[ 125 ] You have heard that I like your friends.
[ 126 ] Scis me amavisse Petrum fratrem tuum.
[ 126 ] You know I liked Peter your brother.
[ 127 ] Audio has mulieres semper amavisse viros suos.
[ 127 ] I hear these women have always loved their husbands.
[ 128 ] Audio quod hae mulieres semper amaverint viros suos.
[ 128 ] I hear that these women always have loved their husbands.
[ 129 ] Spero me amaturum esse libros bonos.
[ 129 ] I hope I am going to like good books.
[ 130 ] Spero quod amaturus sim libros bonos.
[ 130 ] I hope that I am going to like good books.
[ 131 ] Spes est vos me amaturos esse.
[ 131 ] My hope is you will like me.
[ 132 ] Spes est quod me sitis amaturi.
[ 132 ] My hope is that you will like me.
[ 133 ] Amandum est mihi.
[ 133 ] I have to love.
[ 134 ] Amando et laudando puerum, efficies eum valde studiosum.
[ 134 ] By liking and praising the boy, you will make him really eager to learn.
[ 135 ] Frater meus habet propositum amandi bona studia.
[ 135 ] My brother has the intention of liking the liberal arts.
[ 136 ] Venio ad amandum sororem tuam.
[ 136 ] I am coming to court your sister.
[ 137 ] Venio ut amem sororem tuam.
[ 137 ] I am coming to court your sister.
[ 138 ] Propero ardentius amatum eos, quos tu laudas.
[ 138 ] I am making a good effort to like more intensely the ones that you are praising.
[ 139 ] Venio laudatum pennas tuas.
[ 139 ] I am coming to praise your pens.
[ 140 ] Venio laudare pennas tuas.
[ 140 ] I am coming to praise your pens.
[ 141 ] Venio ut laudem pennas tuas.
[ 141 ] I am coming to praise your pens.
[ 142 ] Frater tuus dignus est amatu.
[ 142 ] Your brother is worthy of love.
[ 143 ] Haec res est facilis amatu.
[ 143 ] This subject is easy to like.
[ 144 ] Pueri amantes pietatem sunt cari Deo.
[ 144 ] Boys who love devotion are dear to God.
[ 145 ] Deus dat omnia bona amantibus illum.
[ 145 ] God gives all good things to those who love him [lit: to those loving him].
[ 146 ] Qui se vere amaturus est, Deum prius amet.
[ 146 ] Whoever is really going to love himself should first love God.
[ 147 ] Venimus laudaturi scholam vestram.
[ 147 ] We are coming to praise your class.
[ 148 ] Amor a meo patre quando sum bonus et diligens.
[ 148 ] I am loved by my father when I am good and careful.
[ 149 ] Nostrates amantur a vestratibus.
[ 149 ] Our countrymen are loved by yours.
[ 150 ] Homo pius amatur a Deo et sanctis angelis.
[ 150 ] A devout person is loved by God and the holy angels.
[ 151 ] Amabar a praeceptore cum essem in schola vestra.
[ 151 ] I was liked by the teacher when I was in your class.
[ 152 ] Amatus sum a patre tuo, quia ego te etiam amavi.
[ 152 ] I was liked by your father, since I liked you also.
[ 153 ] Boni libri et utiles semper amati sunt a bonis viris.
[ 153 ] Good and useful books have always been liked by good men.
[ 154 ] Bonae pennae semper amatae erant ab hoc puero.
[ 154 ] Good pens had always been liked by this boy.
[ 155 ] Amaberis a Deo et hominibus si fueris pius et bonus.
[ 155 ] You will be loved by God and by people if you are devout and good.
[ 156 ] Ama tuos condiscipulos, ut vicissim ameris ab iis.
[ 156 ] Like your classmates, so that you will be liked by them in return.
[ 157 ] Amaremur a tuis fratribus, si quotidie daremus eis pyra et poma et cerasa.
[ 157 ] We would be liked by your brothers if we would give them pears and apples and cherries every day.
[ 158 ] Si amatus esses a nobis, procul dubio amati essemus a te vicissim.
[ 158 ] If you had been liked by us, undoubtedly we would have been liked by you in turn.
[ 159 ] Nescio an amer a te et patre tuo.
[ 159 ] I wonder if I am liked by you and your father.
[ 160 ] Ego puto doctrinam et virtutem amari ab omnibus hominibus.
[ 160 ] I think teaching and virtue are loved by all people.
[ 161 ] Video me valde amatum esse a tuis parentibus.
[ 161 ] I see I have been very much liked by your parents.
[ 162 ] Video quod valde amatus sim a tuis parentibus.
[ 162 ] I see that I have been very much liked by your parents.
[ 163 ] Spero me amatum iri a vobis.
[ 163 ] I hope I am going to be liked by you.
[ 164 ] Spero fore ut amer a vobis.
[ 164 ] I hope that I am going to be liked by you.
[ 165 ] Credo hanc thecam scriptoriam amatum iri a te.
[ 165 ] I believe this writing case will be liked by you.
[ 166 ] Credo fore ut haec theca scriptoria ametur a te.
[ 166 ] I believe that this writing case will be liked by you.
[ 167 ] Puto haec poma amatum iri a condiscipulis meis.
[ 167 ] I think these apples are going to be liked by my classmates.
[ 168 ] Puto fore ut haec pyra amentur a condiscipulis meis.
[ 168 ] I think that these pears are going to be liked by my classmates.
[ 169 ] Boni libri amandi sunt nobis, (a nobis).
[ 169 ] We ought to like good books. [lit: Good books are to be liked by us.]
[ 170 ] Praecepta Dei amanda sunt a nobis.
[ 170 ] We ought to love God's commands.
[ 171 ] Libenter doceo bonos pueros.
[ 171 ] I teach good boys willingly.
[ 172 ] Quare non doces fratrem tuum?
[ 172 ] Why do you not teach your brother?
[ 173 ] Heri docebam fratrem tuum primam declinationem.
[ 173 ] Yesterday I was teaching your brother the first declension.
[ 174 ] Ego saepe docui te litteras.
[ 174 ] I have often taught you literature.
[ 175 ] Docueram fratrem tuum multa vocabula Latina, sed ille oblitus est omnium.
[ 175 ] I had taught your brother many Latin words, but he forgot all of them.
[ 176 ] Ego te idem docebo quod pater meus me docuit.
[ 176 ] I will teach you the same thing that my father taught me.
[ 177 ] Docete, quaeso, me ea quae nescio.
[ 177 ] Teach me, please, those things that I do not know.
[ 178 ] Qui doctior est aliis, ille doceto reliquos.
[ 178 ] Whoever is more learned than the others, let him teach the rest.
[ 179 ] Valde rogor a fratre tuo ut doceam eum Latinas declinationes.
[ 179 ] I am being strongly begged by your brother to teach him the Latin declensions.
[ 180 ] Petebam a tuo fratre ut doceret me linguam Latinam.
[ 180 ] I was begging your brother to teach me the Latin language.
[ 181 ] Nescio quis jam doceat fratrem tuum litteras.
[ 181 ] I do not know who is now teaching your brother literature.
[ 182 ] Haud scio cur amplius doceas pueros otiosos et contumaces.
[ 182 ] I don't at all know why you are still teaching uncaring and stubborn boys.
[ 183 ] Nescis an recte docueris me artem sagittandi.
[ 183 ] You do not know if you have correctly taught me the art of shooting arrows.
[ 184 ] Cum doceas me, docebo te vicissim.
[ 184 ] Since you are teaching me, I will teach you in return.
[ 185 ] Cum praeceptor noster heri nos doceret in schola, mater tua petebat ab eo ludendi veniam.
[ 185 ] When our teacher was teaching us yesterday in class, your mother was asking him pardon for your playing around.
[ 186 ] Utinam pater tuus, qui vir doctus est, docuisset me Grammaticam Latinam.
[ 186 ] I wish your father, who is an educated man, had taught me Latin grammar!
[ 187 ] Cum Lucilius docuisset fratrem meum tres menses, statim rus abibat.
[ 187 ] When Lucilius had taught my brother for three months, he went away to the country immediately.
[ 188 ] Si docuero te praelectionem tuam, tu mihi dabis quatuor vel tria vel saltem duo poma.
[ 188 ] If I teach you your lesson, you will give me four or three or at least two apples.
[ 189 ] Vides me docere te fideliter.
[ 189 ] You see I teach you faithfully.
[ 190 ] Vides quod doceam te fideliter.
[ 190 ] You see that I teach you faithfully.
[ 191 ] Valde miror te non docuisse Petrum filium tuum Orationem Dominicam.
[ 191 ] I really am amazed that you have not taught your son Peter the Lord's Prayer.
[ 192 ] Crede me fideliter docturum esse tuos fratres.
[ 192 ] Believe I will teach your brothers faithfully.
[ 193 ] Crede quod fideliter docturus sim tuos fratres.
[ 193 ] Believe that I will teach your brothers faithfully.
[ 194 ] Eo doctum septem puerorum classes.
[ 194 ] I go to teach seven classes of boys.
[ 195 ] Haec res est doctu difficilis.
[ 195 ] This matter is difficult to teach.
[ 196 ] Docendum est mihi complures peregrinos gratis, quippe quod pauperes sint.
[ 196 ] I have to teach several strangers for free, because of the fact that they are poor.
[ 197 ] Audio docendum esse tibi adolescentes quosdam viros nobiles.
[ 197 ] I hear you are going to teach some young noblemen.
[ 198 ] Audio quod docendum sit tibi adolescentes quosdam viros nobiles.
[ 198 ] I hear that you are going to teach some young noblemen.
[ 199 ] Ibo ad docendum sororem tuam musicam.
[ 199 ] I will go to teach your sister music.
[ 200 ] Venio causa docendi te artem supputandi.
[ 200 ] I am coming to teach you arithmetic.
[ 201 ] Alios docendo teipsum docebis.
[ 201 ] By teaching others you will teach yourself.
[ 202 ] Nudiusquartus aut saltem nudiusquintus vidi sororem tuam docentem ambas sorores meas.
[ 202 ] Three, or at any rate four days ago I saw your sister teaching both my sisters.
[ 203 ] Injucundum est opus docentis et anxietate plenum.
[ 203 ] The work of the one teaching is unpleasant and full of worry.
[ 204 ] Ille qui docturus est alium prius seipsum doceat.
[ 204 ] The one who is going to teach another should first teach himself / herself.
[ 205 ] Docemur a vobis linguam Latinam.
[ 205 ] We are being taught the Latin language by you.
[ 206 ] Docebar artem scribendi in juventute mea, sed sine aliquo fructu.
[ 206 ] I was being taught the art of writing in my youth, but without any fruit.
[ 207 ] Nos adhuc pueri docebamur multa vocabula Latina.
[ 207 ] We boys were still being taught many Latin words.
[ 208 ] Vos docti estis epistolam perscribere ad patrem vestrum.
[ 208 ] You have been taught to write out a letter to your father.
[ 209 ] Haec puella docta est saltare.
[ 209 ] This girl has been taught to dance.
[ 210 ] Meae sorores doctae erant nere et tenere lanam ac telam.
[ 210 ] My sisters had been taught to weave and to hold the wool and the web.
[ 211 ] Iam fortassis ab hoc viro docebor ea, quae hactenus a nemine doctus sum.
[ 211 ] Now perhaps I will be taught these things by this man, which to this point I have been taught by no one.
[ 212 ] Si docearis a me linguam Latinam, tu mihi amplissimam dabis mercedem.
[ 212 ] If you would be taught the Latin language by me, you will give me a large fee.
[ 213 ] Si docerer a te artem piscatoriam, darem tibi centum poma matura.
[ 213 ] If I were being taught the fisherman's art by you, I would give you a hundred ripe apples.
[ 214 ] Intelligis me doceri linguam Graecam.
[ 214 ] You understand I am being taught the Greek language.
[ 215 ] Intelligis quod linguam Graecam docear.
[ 215 ] You understand that I am being taught the Greek language.
[ 216 ] Audiebam vos doceri linguas peregrinas.
[ 216 ] I heard you were being taught foreign languages.
[ 217 ] Audivi fratres tuos nondum doctos esse linguam Gallicam.
[ 217 ] I have heard your brothers have not yet been taught the French language.
[ 218 ] Audivi quod fratres tui nondum docti sint linguam Gallicam.
[ 218 ] I have heard that your brothers have not yet been taught the French language.
[ 219 ] Spero me doctum iri linguam Graecam.
[ 219 ] I hope I will be taught the Greek language.
[ 220 ] Spero fore ut docear linguam Graecam.
[ 220 ] I hope that I will be taught the Greek language.
[ 221 ] Spero sorores tuas doctum iri artem textoriam.
[ 221 ] I hope your sisters will be taught the art of weaving.
[ 222 ] Spero fore ut sorores tuae doceantur artem textoriam.
[ 222 ] I hope that your sisters will be taught the art of weaving.
[ 223 ] Libenter lego litteras tuas, quas ad me scribis.
[ 223 ] I gladly read your letter which you are writing to me.
[ 224 ] Legebam fratri tuo unas litteras quas ad eum ipse pridie perferebam.
[ 224 ] I was reading some letters to your brother which I myself was carrying to him the day before.
[ 225 ] Libentissime legimus litteras quas heri ad nos tam amice miseras.
[ 225 ] Most gladly we read the letter which you had so kindly sent to us yesterday.
[ 226 ] Quamprimum legeram hesternas litteras, statim ad te rescripsi.
[ 226 ] As soon as I had ready yesterday's letter, I immediately wrote back to you.
[ 227 ] Cras legam litteras quas accepi a quodam qui in hac vicinia habitat.
[ 227 ] Tomorrow I will read the letter that I got from a certain person who lives in this neighborhood.
[ 228 ] Lege Ciceronem summum oratorem aut si mavis Terentium politissimum autorem.
[ 228 ] Read Cicero, the supreme orator, or if you prefer, Terence, the most polished author.
[ 229 ] Saepiuscule a me contendis ut legam Caesarem purissimum historiae scriptorem.
[ 229 ] Quite frequently you beg me to read Caesar, the purest writer of history.
[ 230 ] Rogabas me ut legerem Plautum festivum comicum.
[ 230 ] You used to ask me to read Plautus, the lighthearted comic playwright.
[ 231 ] Non ignoras me libenter legere Erasmi Colloquia et Corderii Dialogos eleganter Latine scriptos.
[ 231 ] You are not unaware I gladly read the Colloquies of Erasmus and the Dialogues of Corderius, written elegantly in Latin.
[ 232 ] Audio te legisse Politiani Epistolas quas Lipsius tantopere laudat.
[ 232 ] I hear you have read the Letters of Politianus, which Lipsius praises so much.
[ 233 ] Spero vos lecturos Ovidium et Virgilium Latinorum poetarum principes.
[ 233 ] I hope you will read Ovid and Virgil, the princes of the Latin poets.
[ 234 ] Veni huc lectum epistolam patris tui.
[ 234 ] I have come here to read your father's letter.
[ 235 ] Hic liber est lectu jucundissimus: non memini me umquam jucundiorem vidisse.
[ 235 ] This book is most pleasant to read: I do not remember that I have ever seen a more pleasant one.
[ 236 ] Haec linea est admodum difficilis lectu.
[ 236 ] This line is very difficult to read.
[ 237 ] Legendum est tibi epistolas elegantiusculas.
[ 237 ] You should read the rather elegant letters.
[ 238 ] Valde cupidus sum legendi hunc librum.
[ 238 ] I am quite eager to read this book.
[ 239 ] Veni huc legendi causa.
[ 239 ] I came here to read.
[ 240 ] Legendo multum, non multa, quotidie proficies.
[ 240 ] By reading deeply, not widely, you will make progress daily.
[ 241 ] Pueri saepe legentes lectiones facile illarum meminerint.
[ 241 ] Boys who often read the lessons easily remember them.
[ 242 ] Spero te lecturum concionem tuam.
[ 242 ] I hope you will read your sermon.
[ 243 ] Spero quod lecturus sis concionem tuam.
[ 243 ] I hope that you will read your sermon.
[ 244 ] In schola saepe legor in catalogo nugantium.
[ 244 ] In class I am often put on the list of babblers.
[ 245 ] Epistola bene scripta jucunde legitur.
[ 245 ] A well-written letter is read with pleasure.
[ 246 ] Hic liber legebatur nudiustertius a matre tua.
[ 246 ] This book was being read two days ago by your mother.
[ 247 ] Tu saepe lectus es in schedulis absentium.
[ 247 ] You have often been put on the absentee-lists.
[ 248 ] Hic litterarum fasciculus nondum lectus est a praeceptore meo.
[ 248 ] This packet of writings has not yet been read by my teacher.
[ 249 ] Epistola tua satis mature lecta erat a fratre meo.
[ 249 ] Your letter had been read early enough by my brother.
[ 250 ] Non legar hodie in schedulis absentium, quia hac septimana semper affui in schola.
[ 250 ] I will not be put on the absentee-lists today since I was always in class this week.
[ 251 ] Circa meridiem epistola tua legetur.
[ 251 ] Around noon your composition will be read.
[ 252 ] Nescio an meae litterae libenter legantur ab amicis meis.
[ 252 ] I wonder whether my compositions are being gladly read by my friends.
[ 253 ] Si ego tam saepe legerer in catalogo absentium, quam tu et fratres tui, proculdubio verberarer a praeceptore.
[ 253 ] If I were as often put on the absentee-list as you and your brothers are, no doubt I would be whipped by the teacher.
[ 254 ] Audio multas epistolas a te legi.
[ 254 ] I hear many letters are being read by you.
[ 255 ] Audio quod multae epistolae a te legantur.
[ 255 ] I hear that many letters are being read by you.
[ 256 ] Audio libellum tuum nuper excusum lectum esse a principe.
[ 256 ] I hear your recently printed pamphlet has been read by the prince.
[ 257 ] Audio quod libellus nuper excusus lectus sit a principe.
[ 257 ] I hear that your recently printed pamphlet has been read by the prince.
[ 258 ] Hodie vidi litteras complures Oxonia vel Londino allatas ad patrem tuum diligenter lectas esse.
[ 258 ] Today I saw several compositions brought from Oxford or London to your father had been carefully read.
[ 259 ] Liber hic legendus est nobis omnibus.
[ 259 ] This book should be read by us all.
[ 260 ] Legendo Ciceronem fies quotidie doctior.
[ 260 ] By reading Cicero you will become more learned every day.
[ 261 ] Legendis epistolis Plinii et Politiani plurimum acues ingenium et orationem tuam reddes politiorem.
[ 261 ] By reading the letters of Pliny and Politianus you will sharpen your wit considerably and you will make your speech more polished.
[ 262 ] Audio nihil libentius legi quam verbum Dei.
[ 262 ] Nothing more willingly do I hear read than the Word of God.
[ 263 ] Valde inviti audimus ea quae non placent.
[ 263 ] Quite unwillingly do we hear those things that we do not like.
[ 264 ] Audiebam heri vestra poma satis esse matura.
[ 264 ] Yesterday I heard your apples are ripe enough.
[ 265 ] Audivi condiscipulos meos legentes lectiones suas.
[ 265 ] I heard my fellow students reading their lessons.
[ 266 ] Sorores tuae magna cum molestia audiverant clamores vestros cum essetis in horto.
[ 266 ] With great alarm, your sisters had heard your shouts when you were in the garden.
[ 267 ] Audiam te libenter si quid habeas quod mihi narres.
[ 267 ] I will listen to you willingly if you have anything which you would tell me.
[ 268 ] Audiemus excusationem tuam si quam potes afferre justam et idoneam.
[ 268 ] We will hear your excuse if you can produce any fair and fitting one.
[ 269 ] Audi me prius, posterius audiam te.
[ 269 ] Listen to me first; I will hear you afterward.
[ 270 ] Libenter audite sacras conciones.
[ 270 ] Gladly listen to holy sermons.
[ 271 ] Loquere clarius ut audiam te melius.
[ 271 ] Speak more clearly so that I might hear you better.
[ 272 ] Libentissime te audirem, si tantillum otii mihi superesset a re mea.
[ 272 ] I would most willingly hear you, if there were just a bit of leisure left over from my business.
[ 273 ] Libentissime audiremus orationem tuam, siquam haberes ornatam sententiis.
[ 273 ] We would most willingly hear a speech of yours if you ever adorned one with citations.
[ 274 ] Si audivero te esse studiosum et diligentem, accipies a me dono quinque cerasa et uvas passas decem.
[ 274 ] If I hear you are studious and diligent, you will get from me as a gift five cherries and ten raisins.
[ 275 ] Cum fabulam audivissem, mirari coepi, et increpare mendacem puerum.
[ 275 ] When I had heard the story, I started to wonder, and to scold the lying boy.
[ 276 ] Credo te non audivisse hodie buccinam meam suaviter sonantem.
[ 276 ] I believe you have not heard my trumpet playing sweetly.
[ 277 ] Credo quod non audiveris buccinam meam suaviter sonantem.
[ 277 ] I believe that you have not heard my trumpet playing sweetly.
[ 278 ] Ego arbitror nos hinc ad diem octavum audituros fratrem tuum recitantem carmina sua.
[ 278 ] I think we are going to hear your brother reciting his poems for the next eight days.
[ 279 ] Eo, imo propero auditum sacram concionem quae habetur in templo Sancti Petri hora decima.
[ 279 ] I go, no I hurry to hear the holy sermon that is being given in Saint Peter's church at ten o'clock.
[ 280 ] Id profecto quod mihi narras admodum jucundum est auditu.
[ 280 ] Actually, what you are telling me is quite pleasant to hear.
[ 281 ] Attente audiendum est mihi quid pater tuus dicat.
[ 281 ] I must listen attentively to whatever your father says.
[ 282 ] Tempus audiendi concionem prope jam instat.
[ 282 ] The time for hearing the sermon is almost at hand.
[ 283 ] Veni ad scholam audiendi et discendi causa.
[ 283 ] I have come to class to listen and learn.
[ 284 ] Boni pueri sunt cupidi audiendi praeceptorem suum.
[ 284 ] Good boys are eager to hear their teacher.
[ 285 ] Audiendo verbum Dei recte pernosces rationem perveniendi ad salutem aeternam.
[ 285 ] By listening to the Word of God, you will get an accurate account of the way to arrive at eternal salvation.
[ 286 ] Spero me auditurum Latinam comoediam in aula vestra.
[ 286 ] I hope I am going to hear a Latin comedy in your hall.
[ 287 ] Soror mea sub diluculo surrexit, preces auditura lectas in triclinio.
[ 287 ] My sister rose shortly before dawn to hear the prayers read in the dining room.
[ 288 ] Non audior ab omnibus qui jam adsunt.
[ 288 ] I am not being heard by everyone who is now present.
[ 289 ] Verbum Dei attente audiendum est ab iis qui salutem per Christum adipisci volunt.
[ 289 ] The Word of God should be attentively heard by those who want to attain salvation through Christ.
[ 290 ] Non audiebar a praeceptore quando narrare volui fabulam de gallo gallinaceo.
[ 290 ] The teacher did not listen to me [lit: I was not heard by the teacher] when I wanted to tell the story about the poultry rooster.
[ 291 ] Frater tuus auditus est a patre meo cum narraret quot pisces lacu nostro exceperat.
[ 291 ] My father listened to your brother [lit: Your brother was heard by my father] when he told how many fish he had taken from our lake.
[ 292 ] Nunquam recte audiemur ab iis qui inviti audiunt.
[ 292 ] Those who hear us against their will will never properly listen to us. [Lit: We will never be heard correctly by those who listen unwillingly.]
[ 293 ] Si audirer a vobis, vos vicissim a nobis audiremini.
[ 293 ] If you were listening to me, we would listen to you in turn. [Lit: If I were being heard by you, you in turn would be heard by us.]
[ 294 ] Existimo facundum et festivum oratorem magna cum voluptate audiri a studiosis adolescentibus.
[ 294 ] I think studious young people listen to an eloquent and cheery speaker with great pleasure. [Lit: I think an eloquent and merry speaker is heard with great pleasure by studious young people.]
[ 295 ] Credo summos oratores aegre auditos esse ab iis, qui eloquentiam despiciunt artesque omnes nihil pensi habent.
[ 295 ] I believe the best speakers were poorly heard by those who look down on eloquence and consider all the arts worthless.
[ 296 ] Spero me diligenter auditum iri a praeceptore cum ad scholam venero.
[ 296 ] I hope my teacher will listen to me carefully when I come to class. [Lit: I hope I will be carefully heard by my teacher when I come to class.]
[ 297 ] Credo matrem tuam non auditum iri a patre meo.
[ 297 ] I believe my father will not listen to your mother. [Lit: I believe your mother will not be heard by my father.]
[ 298 ] Auditus a Judice, domum redii.
[ 298 ] Heard by the Judge, I returned home.
[ 299 ] Verbum Dei attente et reverenter audiendum est.
[ 299 ] The Word of God should be heard attentively and reverently.
[ 300 ] Studium tuum audiendae concionis sacrae mihi perplacet.
[ 300 ] Your eagerness to hear the holy sermon pleases me immensely.
[ 301 ] Antidotum vitae, Patientia est.
[ 301 ] The remedy for life is endurance.
[ 302 ] Sal vitae, Amicitia.
[ 302 ] The spice of life is friendship.
[ 303 ] Sol vitae, Sapientia.
[ 303 ] The sun of life is Wisdom.
[ 304 ] Maxima quaeque vitae oblectamenta insulsa sunt et insuavia.
[ 304 ] Every one of the greatest delights of life is insipid and disagreeable.
[ 305 ] Multi nimium habent, nemo satis.
[ 305 ] Many have too much; no one enough.
[ 306 ] Praeferendus est dies unus sapientis longissimae aeternitati stultorum.
[ 306 ] One day of the wise person is to be preferred to the longest eternity of the foolish.
[ 307 ] Non est pauper qui caret, sed qui eget, qui desiderat.
[ 307 ] That person who lacks things is not poor, but the one who is needy or full of desire is.
[ 308 ] Risus nec multus sit, nec ob multa. (Epictetus)
[ 308 ] Don't laugh much nor at many things.
[ 309 ] Sis tu alienis lachrymis cautior: Alieno risu laetior.
[ 309 ] Be a bit cautious at someone else's tears: a bit cheered at someone else's smile.
[ 310 ] Magnes amoris amor est.
[ 310 ] The magnet of love is love.
[ 311 ] Nihil est quod sic eliciat amorem ut amor. Hinc illud Maritalis, "ut ameris, ama."
[ 311 ] There is nothing that so draws out love as love does. Hence that saying of Martial, "To be loved, love."
[ 312 ] Est naturalis quaedam in rebus conjunctio et harmonia, ut nemo illum oderit, a quo diligitur.
[ 312 ] There is a certain natural conjunction and harmony in things, so that no one hates that one by whom he is loved.
[ 313 ] Decet eum qui dat, non meminisse beneficii: eum vero, qui accipit, intueri non tam munus quam dantis animum.
[ 313 ] It becomes him who gives not to remember the favor: but it becomes him who receives not to look upon the gift as much as the soul of the giver.
[ 314 ] Idcirco fingunt tres esse Gratias, duas nunquam retrospicere, tertiam semper priores intueri.
[ 314 ] For that reason they imagine the Graces are three: two never look back, and the third always looks upon the first two.
[ 315 ] Bonus, bonus est et bonis et malis: Malus, nec malis, nec bonis.
[ 315 ] The good is good for the good and for the bad: the bad is good neither for the bad nor for the good.
[ 316 ] Priusquam incipias, consulto, et ubi consulueris, mature facto opus est.
[ 316 ] Before you begin, there is the need to deliberate, and when you have finished deliberating, there is the need to act at the right moment.
[ 317 ] Dei auspiciis atque ductui te totum in hac vitae militia permittas, et imperiis obtemperes, et exemplum aemuleris.
[ 317 ] Give yourself totally to the signs and leadership of God in this campaign of life, and submit to commands and follow example.
[ 318 ] Ne feceris, quod factum nolis.
[ 318 ] Do not do what you do not wish to be done.
[ 319 ] Modica deambulatio corpusculum reficit: immodica conficit.
[ 319 ] Moderate strolling restores the body; immoderate strolling undoes it.
[ 320 ] Quod commodavit fortuna, tollet.
[ 320 ] What fortune has supplied, it will remove.
[ 321 ] Quod mutuavit natura, repetet.
[ 321 ] What nature has loaned, she will seek back.
[ 322 ] Quod paraverit virtus, retinebis.
[ 322 ] What your virtue has gotten, you will keep.
[ 323 ] Non refert quam diu vixeris, sed quam bene. Vita illa quae bona est, longa est.
[ 323 ] It does not matter how long you have lived, but how well. The life that is good, is long.
[ 324 ] Despicere oportet, quod possis deperdere.
[ 324 ] You ought to look down on what you can lose.
[ 325 ] Populo cede, non pare. Non est enim cum multitudine pugnandum bellua multicipiti, sed nec ejus opinionibus assentiendum.
[ 325 ] Yield to the people, but do not obey them. For one should not fight with the crowd, a many-headed beast, but neither should one assent to its opinions.
[ 326 ] Non refert qua, sed quo.
[ 326 ] What is important is not the way-by-which but the where-unto.
[ 327 ] In omni loco, in omni fortuna licet recte agere, et illo pervenire quo intendimus.
[ 327 ] In every place, in every circumstance we ought to act correctly and arrive there, where we are heading.
[ 328 ] Voluptas est ut apis, mella cum fudit fugit.
[ 328 ] Pleasure is like a bee; when it has poured forth the honey, it flees.
[ 329 ] Ebrietas nec madida, nec sicca te opprimat.
[ 329 ] Let neither a wet nor a dry drunkenness keep you down.
[ 330 ] Carum est quod precibus emitur.
[ 330 ] What is bought by prayers is dear.
[ 331 ] Emere malo, quam rogare.
[ 331 ] I prefer to buy than to beg.
[ 332 ] Magnum pretium sunt preces.
[ 332 ] Prayers are precious payment.
[ 333 ] Calumniae morsui nullum est remedium.
[ 333 ] There is no cure for the bite of slander.
[ 334 ] Fortuna prospera gubernanda arte, consilio, prudentia, ingenio: irata retundenda magno robore, et invicto animo superanda et calcanda.
[ 334 ] Good fortune ought to be managed by art, planning, prudence, and creative intelligence; an angry fortune ought to be pounded back with great strength, and overcome and trounced with an unbeaten spirit.
[ 335 ] Sis tu bonorum rector; malorum victor.
[ 335 ] Be a manager over good things and a winner over bad ones.
[ 336 ] Studia nostra non tam intermittenda sunt, quam remittenda.
[ 336 ] Our studies should not be interrupted so much as relaxed.
[ 337 ] Christus vitae nostrae scopus est: ipse est initium, ipse finis, ab ipso proficiscuntur omnia, in ipsum tendunt. Huic oportet nos affigamus, si volumus beati esse, non alio clavo quam mente ipsa.
[ 337 ] Christ is the aim of our life: he is the beginning, he the end; from him, everything takes its start, toward him everything stretches. We should fasten ourselves to him, if we wish to be happy, with no nail other than our mind itself.
[ 338 ] Posse nocere, et nolle, nobile.
[ 338 ] It is noble to have the ability to do harm and the will not to.
[ 339 ] Ejusdem est artis recte tacere, et recte loqui.
[ 339 ] Being silent in the right way and speaking in the right way belong to the same art.
[ 340 ] Quanto plus liceat, tanto minus libeat.
[ 340 ] The more one is permitted to do, the less one should want to.
[ 341 ] Ignoscas aliis multa, nihil tibi.
[ 341 ] Pardon others many things, yourself nothing.
[ 342 ] Nolo minor me timeat, despiciatque major.
[ 342 ] I don't want a junior person to fear me, and I don't want a senior one to scorn me.
[ 343 ] Vive memor mortis, memor ut sis salutis.
[ 343 ] Live mindful of death so that you might be mindful of salvation.
[ 344 ] Tristia cuncta exsuperes, aut Animo, aut Amico.
[ 344 ] Overcome all sorrows either with your spirit or with a friend.
[ 345 ] Amicum laudato palam, sed errantem occulte corripe.
[ 345 ] Praise your friend in public, but when he goes wrong, reproach him in private.
[ 346 ] Crux est si metuas, vincere quod nequeas.
[ 346 ] It is a terrible pain if you dread what you are unable to conquer.
[ 347 ] Animus vereri qui scit, scit tuto aggredi.
[ 347 ] The mind that knows how to fear, knows how to approach safely.
[ 348 ] Ames parentem, si aequus est: sin aliter, feras.
[ 348 ] Love your father if he is fair: if not, put up with him.
[ 349 ] Amici vitia si feras, facis tua.
[ 349 ] If you tolerate the vices of your friend, you make them your own.
[ 350 ] Absentem laedit, qui cum ebrio litigat.
[ 350 ] If you are quarreling with a drunken person, you are wounding an absent party.
[ 351 ] Summum malum optat avaro qui vitam illi optat diutinam.
[ 351 ] The one who hopes for a long life for a miser is wishing for the worst evil for him/her.
[ 352 ] Amicos res secundae parant, adversae probant.
[ 352 ] Good times get you friends, bad ones test them.
[ 353 ] Aleator quanto in arte peritior est, tanto nequior.
[ 353 ] The better the gambler is, the worse he is. 
[ 354 ] Habere satius est, quam avere.
[ 354 ] Having is better than longing to have.
[ 355 ] Bis gratum est, quod opus est, ultro si offeras.
[ 355 ] If on your own you offer what is needed, the gift is twice as good.
[ 356 ] Beneficium dare qui nescit, injuste petit.
[ 356 ] The one who doesn't know how to do a favor is wrong to look for one.
[ 357 ] Beneficium accipere, est libertatem vendere.
[ 357 ] To accept a favor is to sell your freedom.
[ 358 ] Bis peccas, cum peccanti obsequium accommodas.
[ 358 ] You sin twice when you render service to a person who is sinning.
[ 359 ] Beneficium dando accepit, qui digno dedit.
[ 359 ] That person receives a favor by doing one for a worthy person.
[ 360 ] Beneficium qui se dedisse dicit, petit.
[ 360 ] The one who says he/she has done a favor is seeking one.
[ 361 ] Conjunctio animi, maxima est cognatio.
[ 361 ] The linking of the heart is the closest kinship.
[ 362 ] Arctius alligat mutua benevolentia, quam affinitas sanguinis.
[ 362 ] Mutual kindness binds tighter than blood.
[ 363 ] Beneficium qui saepe dat, docet reddere.
[ 363 ] The one who often performs a kindness teaches how to return it.
[ 364 ] Bis vincit, qui se vincit in victoria: primum hostem, deinde animum.
[ 364 ] That one wins twice who overcomes himself/herself in a victory: first one's foe, then one's spirit.
[ 365 ] Bene cogitata si excidunt, non occidunt.
[ 365 ] If good ideas [lit: things that have been thought out well] get away, they are not gone for good.
[ 366 ] Bonis nocet, quisquis pepercerit malis.
[ 366 ] Whoever spares the bad hurts the good.
[ 367 ] Cuivis dolori remedium est patientia.
[ 367 ] The cure for any sorrow is endurance.
[ 368 ] Comes facundus in via pro vehiculo est.
[ 368 ] Having a good talker as a companion while walking on the road is like having a car to ride in.
[ 369 ] Cui plus licet quam par est, plus vult quam licet.
[ 369 ] The one allowed to have more than is proper wants more than is allowed.
[ 370 ] Stultum est maledicere: nam si amicus est cui maledicis, inique facis: sin inimicus, magis illum irritas.
[ 370 ] Cursing is a foolish thing: if is a friend that you curse, you do it to your harm; if an enemy, you aggravate him more.
[ 371 ] Tutissimum est, esse lentas consultationes, nam praecipitata consilia fere inauspicata sunt.
[ 371 ] Long deliberations are the safest thing, for hasty advice usually makes for failures.
[ 372 ] Difficilem oportet aurem habere ad crimina.
[ 372 ] You ought to have an ear that is deaf to charges.
[ 373 ] Lucrum cum jactura famae, damnum est, non lucrum.
[ 373 ] Gain with the loss of reputation is a loss, not a gain.
[ 374 ] Ex vitio alterius, sapiens emendat suum.
[ 374 ] From another person's vice, the wise person corrects his/her own.
[ 375 ] Etiam pilus unus habet umbram suam.
[ 375 ] Even a single hair has its own shadow.
[ 376 ] Fortunam citius reperias, quam retineas.
[ 376 ] You may find good fortune more quickly than you may keep it.
[ 377 ] Formosa facies muta commendatio est.
[ 377 ] An attractive appearance is a silent recommendation.
[ 378 ] Dolus est accipere beneficium a quoquam, cui non possis tantundem reddere.
[ 378 ] Taking a favor from someone to whom you can't return it is a swindle.
[ 379 ] Quoties fortuna favet improbis, hoc fit calamitate et malo optimorum.
[ 379 ] Whenever fortune favors the wicked, this happens to the loss and trouble of the best.
[ 380 ] Feras, non culpes, quod vitari non potest.
[ 380 ] Bear, don't blame, what can not be avoided.
[ 381 ] Magnae felicitatis comites sunt Stultitia et Arrogantia.
[ 381 ] The companions of great happiness are foolishness and insolence.
[ 382 ] Fidem qui perdidit, nil ultra potest perdere.
[ 382 ] The one who has lost good faith can lose nothing further.
[ 383 ] Durum est laedi, vel ab amico, vel a potente: quod queri de altero non est honestum: de altero non est tutum.
[ 383 ] Being hurt is hard, whether by a friend or by one who has power: but to complain about the one is not honorable, and about the other is not safe.
[ 384 ] Prioris diei discipulus est posterior.
[ 384 ] The next day learns from the one before.
[ 385 ] In nullum avarus bonus est, in se pessimus.
[ 385 ] Greedy persons are good to nobody, but they are the worst to themselves.
[ 386 ] Nihil tam dulce est, quod non pariat satietatem, nisi varietate condiatur.
[ 386 ] Nothing is so sweet that it does not make one full, unless variety spices it.
[ 387 ] Quod superiores peccant, id recidit in malum plebis.
[ 387 ] A mistake that leaders make turns to trouble for the people.
[ 388 ] Luxuriae multa desunt, avaritiae omnia.
[ 388 ] Extravagance lacks a lot, greed everything.
[ 389 ] Invidiam ferre, aut fortis, aut fortunatus potest.
[ 389 ] Either a brave or a happy person can tolerate ill-will.
[ 390 ] Invidiam enim fortunatus negligit, fortis contemnit.
[ 390 ] For a happy person ignores ill-will, a brave one despises it.
[ 391 ] Ira statim subsidit, odium diuturnum est.
[ 391 ] Anger dissolves right away; hatred lasts a long time.
[ 392 ] Sapientis non est contemnere hostem, quantumvis humilem: potest enim oblata occasione nocere.
[ 392 ] It is a wise person's way not to scorn enemies, no matter how lowly: for they can do damage when the opportunity arises.
[ 393 ] Iudex damnatur, cum nocens absolvitur.
[ 393 ] The judges are condemned when they let the guilty go.
[ 394 ] Quisquis admittit scelus, illico sibi damnatus est judice conscientia, etiamsi judex nemo pronunciet.
[ 394 ] Those who allow a crime condemn themselves then and there before the judge of their conscience, even though no judge renders a verdict.
[ 395 ] Loco ignominiae est apud indignum dignitas.
[ 395 ] High rank constitutes a disgrace for those not worthy of the place.
[ 396 ] Legem nocens veretur, fortunam innocens.
[ 396 ] The guilty fear the law, the innocent their luck.
[ 397 ] Molesta est mora in omni re, tamen ea nos reddit sapientes, ne quid agamus temere aut inconsulto.
[ 397 ] In every matter delay's a bother, yet it makes us wise, so that we don't do anything rashly or recklessly.
[ 398 ] Male vivunt qui semper se victuros putant.
[ 398 ] They live badly who always think they are going to win.
[ 399 ] Minus decipitur, cui negatur celeriter.
[ 399 ] They are less disappointed who quickly get refused.
[ 400 ] Multos timere debet, quem multi timent.
[ 400 ] The one whom many fear ought to fear the many.
[ 401 ] Negandi causa avaro nusquam deficit.
[ 401 ] Greedy people never lack an excuse [a reason for refusing].
[ 402 ] Quotidie damnatur qui semper timet.
[ 402 ] The person who lives in fear is convicted every day.
[ 403 ] Semper aetas vergit in pejus, et mores hominum in dies magis ac magis degenerant.
[ 403 ] The times are always getting worse and day by day people's morality is deteriorating more and more.
[ 404 ] Stultum est timere, quod vitari non potest.
[ 404 ] It is foolish to fear what can't be avoided.
[ 405 ] Tam deest avaro quod habet, quam quod non habet.
[ 405 ] Persons compelled by greed lack what they have as much as what they don't have.
[ 406 ] Avarus et suis et alienis ex aequo caret.
[ 406 ] Misers are equally deprived of what belongs to them and what belongs to others.
[ 407 ] Sententiae.
[ 407 ] Maxims.
[ 408 ] Magnus erroris magister, populus.
[ 408 ] A great teacher of error, the people. ["People in general are very good at illustrating what not to do."]
[ 409 ] Assuescat unusquisque jam tum a puero veras habere de rebus opiniones, quae simul cum aetate adolescent.
[ 409 ] From childhood, people all get used to having the right ideas about things, and these ideas will mature in keeping with the stages of their lives.
[ 410 ] Eligenda est optima vitae ratio, hanc consuetudo jucundissimam reddet.
[ 410 ] Select the best plan for living - routine will make it a most delightful one.
[ 411 ] Homo ex corpore constat et animo.
[ 411 ] A person is made up of body and intellect.
[ 412 ] Corpus habemus ex terra et his elementis quae cernimus ac tangimus, corporibus bestiarum simile.
[ 412 ] We have a body [made] out of earth and these elements that we perceive and touch, like the bodies of animals.
[ 413 ] Animum divinitus datum, Angelis et Deo similem, unde censetur homo, et qui solus merito esset homo appellandus, ut maximis viris placuit. Animus enim cujusque is est quisque.
[ 413 ] [We have] a mind given by divine power, an intellect like the angels and God. On this basis one is judged a person, and only should such be rightly called a person, as the greatest men have chosen to do. For the intellect [or spirit] of each person is that individual.
[ 414 ] Regina et princeps rerum omnium praestantissima est Virtus, cui reliqua omnia si suo velint officio defungi, ancillari oportet.
[ 414 ] The best queen and leader of all endeavors is Virtue, which all the rest have to serve if they want to perform their duties. 
[ 415 ] Divitiae non sunt gemmae aut mettalla, non magnifica aedificia, vel supellex instructa: sed non iis carere quae sunt ad tuendam vitam necessaria.
[ 415 ] Wealth is not precious stones or metals, not magnificent buildings, or well-made furniture: but it is not being deprived of that which is indispensable for the protection of life.
[ 416 ] Corpus ipsum nihil aliud est, quam tegumentum vel mancipium animi, cui et natura, et ratio, et Deus jubent subjectum esse, ut brutum sentienti, mortale immortali ac divino.
[ 416 ] The body itself is nothing but a protective shell and a serving agency for the mind, to which nature, and reason, and God bids it to be subject, as the insensate is subject to what has feeling and what dies is subject to what is undying and godly.
[ 417 ] Quid aliud est vita, quam peregrinatio quaedam, tot undique casibus objecta et petita, cui nulla hora non imminet finis, qui potest levissimis de causis accidere?
[ 417 ] What is life but a kind of journey, beset and beleaguered by so many calamities on all sides, over each moment of which looms an end that can occur for the silliest of reasons?
[ 418 ] Quemadmodum in via, sic et in vita, quo quis expeditior, et paucioribus sarcinis implicitus, hoc levius et jucundius iter facit.
[ 418 ] The way it is on the road is the same way it is in life: the one who has less baggage and is entangled with fewer burdens makes it a lighter and more delightful journey.
[ 419 ] Divitiae, et possessiones, et vestimenta in usum tantum parantur. Non adjuvant quenquam immensae opes, sed opprimunt, ut navem ingentia onera.
[ 419 ] Riches and possessions and clothing are gotten only for their use. Vast wealth doesn't help anyone; rather it weighs everyone down, as heavy cargo does a ship.
[ 420 ] Aurum nisi utare, parum differt a coeno, nisi quod magis angit ejus custodia: et efficit ut dum uni studes, ea negligas, quae sunt homini maxime salutaria.
[ 420 ] Gold is not very different from garbage, unless you make use of it, except that guarding it causes more stress, and it distracts you from whatever is especially good for a person's health while it makes you put your interest into that one thing alone.
[ 421 ] Divitiarum maxima pars, aedificia, supellex numerosa et opulenta, gemmae aurum, argentum, ornamentorum omne genus, spectantium oculis, et comparantur, et exponuntur, non possidentium usibus.
[ 421 ] The largest part of riches, buildings, furniture that is rich and abundant, precious stones, gold, silver, and every kind of decoration - [these] are both gotten and displayed for the eyes of the ones looking at it, and not for the uses of those possessing it.
[ 422 ] Quid aliud est nobilitas, quam nascendi sors et opinio a populi stultitia inducta? [e]t quae saepenumero latrociniis quaeritur.
[ 422 ] What is nobility but accident of birth and belief that has been introduced by the foolishness of the people? And it is quite often gotten by means of robberies.
[ 423 ] Vera et solida nobilitas a virtute nascitur: stultumque est gloriari te parentem habuisse bonum, quum sis ipse malus; et turpitudine tua dedecori sis pulchritudini generis.
[ 423 ] A real, authentic nobility arises from virtue: it is silly to boast that you had a good parent, when you yourself are bad, and by your disreputable character you are a shameful stain upon the attractive wholesomeness of your house.
[ 424 ] Ignobilitatem contemnere, est Deum nascendi authorem tacite reprehendere.
[ 424 ] To despise someone's lowly birth is to quietly rebuke God, the originator of [all] bearing.
[ 425 ] Potentia quid est aliud quam speciosa molestia? in qua si quis sciret, quae solicitudines, quae anxietates insint, quantum malorum mare, nemo est tam ambitiosus, qui non eam fugeret, ut gravem miseriam.
[ 425 ] What is power but an alluring annoyance? No one is so ambitious that he, if he knew what worries, what concerns, and how great a sea of troubles are in it, would not flee it as he would flee a situation of serious distress.
[ 426 ] Quantum est odium si regas malos, quanto majus si malus ipse.
[ 426 ] How great is the hatred if you have control over wicked people, and how much worse it is if you are wicked yourself!
[ 427 ] Quid in somno, quid in solitudine inter summum regem interest, et infimum servum?
[ 427 ] What difference is there in sleep or solitude between the greatest king and the lowest servant?
[ 428 ] In corpore ipso quid est forma? Nempe articula bene colorata. Si intraria cerni possent, quanta vel in corpore speciosissimo cerneretur foeditas?
[ 428 ] What is beauty in the body itself? Certainly attractively-colored limbs. If the inner organs could be perceived, how much ugliness would be found to exist in even the most appealing body?
[ 429 ] Lineamenta et corporis decor quid juvant, si turpis sit animus? Et (sicut Graecus ille dixit) in hospitio pulchro hospes deformis?
[ 429 ] What good do the handsome looks and attractive features of the body do, if the mind is base and like "an ugly guest in a beautiful lodge," as that famous Greek said?
[ 430 ] Forma, vires, agilitas, et caeterae corporis dotes, ut flosculi celeriter marcescunt, exiguis casibus diffugiunt. Vel una febricula validissimum quandoque hominem concutit, et summum decorem tollit.
[ 430 ] Beauty, strength, agility, and the other gifts of the body wither quickly, as little flowers disappear on account of trivial causes. Even a bout of fever sometimes shakes the most robust of men, and wipes out all the charm of his appearance.
[ 431 ] Nemo potest externa, jure sua dicere, quae tam facile ad alios transeunt: nec corporea, quae tam cito avolant.
[ 431 ] No one can rightly call "his" the external things that so easily pass to others: not bodily things either, which so quickly disappear.
[ 432 ] Quid quod haec quae multi admirantur, magnorum vitiorum sint causae, velut insolentiae, arrogantiae, socordae, ferocitatis, livoris, aemulationis, simultatum, rixarum, bellorum, caedis, stragis, cladis?
[ 432 ] Why is it that the things that many admire are the causes of the worst vices, like impertinence, arrogance, sloth, aggressiveness, spite, rivalry, enmity, quarreling, wars, slaughter, massacre, calamity?
[ 433 ] Ex luxu et intemperantia, morbi plaerique ad corpus redundant, et ad rem familiarem permagna damna, tum ad animum certa poenitentia, et hebetudo ingenii, quod deliciis corporis extenuatur, ac frangitur.
[ 433 ] From soft and self-indulgent living, a great number of diseases infiltrate the body, and quite extensive loss is sustained by one's property, then sure regret comes to one's heart, and dullness in the wit, which shrinks away by the body's fun, and breaks down.
[ 434 ] Maximum malum putato, non paupertatem, aut ignobilitatem, aut carcerem, aut nuditatem, ignominiam, deformitatem corporis, morbos, imbecillitatem: sed vitia, et his proxima, inscitiam, stuporem, dementiam.
[ 434 ] Don't think that the worst evil is poverty, or lowly birth, or prison, or bodily exposure, disgrace, bodily handicaps, diseases, or feebleness, but consider it to be the vices and what approaches them: ignorance, a numb insensitivity, and mad behavior.
[ 435 ] Magnum bonum credito horum contraria, virtutem, et quae huic sunt finitima, peritiam, acumen ingenii, sanitatem mentis.
[ 435 ] Consider the great good to be the opposites of these: Virtue, and what approaches it, skill, keen intelligence, mental health.
[ 436 ] Si externa bona habeas, proderunt tibi ad virtutem relata; oberunt, ad vitia: si non habeas, cave ne quaeras vel cum minimo virtutis dispendio.
[ 436 ] If you possess external goods, they will profit you [to the extent that they are] connected with virtue; they will hinder you [to the extent that they are connected ] with vice. If you do not have them, be careful not to seek [them] even with the smallest forfeit of virtue.
[ 437 ] Quo curatius est corpus, hoc animus neglectior.
[ 437 ] The greater the concern for the body, the less there is for the spirit.
[ 438 ] Quo mollius habetur corpus, hoc acrius menti reluctatur; et ut equus delicate pastus sessorem excutit.
[ 438 ] The more pampered the body is, the more keenly it resists the mind, even as a horse when it has been fastidiously fed tries to unseat its rider.
[ 439 ] Gravis sarcina corporis animum elidit, acumen ingenii sagina corporis, aut indulgentia retunditur.
[ 439 ] The heavy burden of the body undoes the spirit, and the lavish feeding or the indulgence of the body blunts the sharpness of the intellect. 
[ 440 ] Cibi, somni, exercitationes, tota corporis curatio, ad sanitatem referenda est, non ad voluptatem, ut animo prompte inserviat.
[ 440 ] Food, sleep, exercises -- all the care of one's health ought to be related to being well rather than to feeling good, so that one's body may give quick service to one's mind.
[ 441 ] Nihil est quod aeque, et vigorem mentis debilitet, et robur ac nervos corporis infringat, ut voluptas: quippe vires omnes et corporis et mentis, opere ac labore vegetantur: otio ac mollitie voluptatis languescunt.
[ 441 ] Nothing matches pleasure for weakening the liveliness of the mind and crushing the strength and power of the body: to be sure, all strength of mind and body thrives on work and effort: it wilts under leisure and tenderness.
[ 442 ] Mundicies corporis et victus citra delicias, aut morositatem, ad valetudinem et ingenium confert.
[ 442 ] Cleanliness of the body and a way of life that does not go as far as luxury or fastidiousness contribute to one's health and wit.
[ 443 ] Ablues subinde manus et faciem frigida, detergesque mundo linteolo.
[ 443 ] Wash your hands and face with cold water regularly, and wipe them off with a clean towel.
[ 444 ] Arceatur frigus quum ab aliis partibus, tum vel maxime a cervice.
[ 444 ] Keep the cold away from the other parts of your body, but especially from your neck.
[ 445 ] Ne statim edas a quiete, nec ante prandium, nisi tenuiter.
[ 445 ] Do not eat right after resting, or before lunch, except sparingly.
[ 446 ] Ientaculum sedando stomacho, aut refocillando datur corpori, non satietati.
[ 446 ] Breakfast is for settling the stomach, or for giving strength back to the body. It is not for feeling full.
[ 447 ] Tres aut quatuor panis bucceae sufficiunt sine potione, aut certe exigua, atque ea tenui: salutare hoc non minus ingenio quam corpori.
[ 447 ] Three or four mouthfuls of bread are enough, without drink, or certainly just a little bit and even that diluted: this is as good for the mind as for the body.
[ 448 ] In prandio et coena assuesce non vesci, nisi ex uno obsonii genere: eodem simplicissimo, et, quantum per facultates licebit, saluberrimo, quamvis multa mensae inferantur.
[ 448 ] In your lunch and dinner, get accustomed to taking only one kind of food, a very simple dish and as wholesome as supplies allow, however many things are brought to the table.
[ 449 ] Varietas ciborum homini pestilens, pestilentior condimentorum.
[ 449 ] The wide choice of foods is unhealthy for a person, and that of spices is worse.
[ 450 ] Natura necessaria docuit, quae sunt pauca, et parabilia: Stultitia superflua excogitavit, quae sunt infinita, et difficilia.
[ 450 ] Nature has taught [us] what things are essential -- these are few and they are readily available. Foolishness has contrived the non-essentials, which are unlimited and hard to come by.
[ 451 ] Naturae si des necessaria, delectatur et roboratur tanquam propriis: sin superflua, debilitatur, et affligitur tanquam alienis.
[ 451 ] If you give nature the essentials, she's happy and strengthened as if by what belongs to her: but if you give nature what is not essential, she weakens and is crushed as if by what belongs to something else.
[ 452 ] Stultitiam necessaria non explent: superflua cum obruant, non satiant.
[ 452 ] What is essential does not satisfy foolishnss: [even] when the non-essentials are overwhelming, they are not enough for it.
[ 453 ] A coena ne bibe, aut si id admonet sitis, sume humidum aliquid, et frigidiusculum, aut perpusillum tenuis potiunculae.
[ 453 ] Don't drink right after dinner, or if your thirst nags you, take something moist and a little chilled, or a very small bit of a diluted drink.
[ 454 ] Inter eam potionem, et quietem interpone, quum minimum horae dimidium.
[ 454 ] Separate that drinking and your rest with at least half an hour.
[ 455 ] Exercitationes corporis non erunt immodicae, caeterum aptandae rationi valetudinis.
[ 455 ] Physical exercise should not be overdone, but undertaken in proportion to what good health demands.
[ 456 ] Somnus sumendus est tanquam medicina quaedam, curando corpori: tantummodo quantus sufficit. Immodicus enim reddit corpora redundantia noxiis humoribus, segnia, pigra, lenta, et celeritatem mentis tardat.
[ 456 ] Take sleep as if it were a kind of medicine, for taking care of the body, only as much as is necessary. For excessive sleep fills bodies with harfmul fluids and makes them sluggish, lazy, and slow, and it slows one's mental speed.
[ 457 ] Non est existimandum vitae id tempus, quod somno impenditur: vita enim vigilia est.
[ 457 ] The time given to sleep ought not to be thought to belong to life, for life is awareness.
[ 458 ] Non attingendi sunt authores spurci, ne quid sordium animo ex contagie adhaereat.
[ 458 ] Don't dip into filthy authors, so that no bit of squalor sticks to your spirit from the contact.
[ 459 ] Tribus velut instrumentis fabricamur eruditionem, ingenio, memoria, cura.
[ 459 ] We fashion learning with three instruments, as it were: wit, memory, interest.
[ 460 ] Ingenium, exercitatione acuitur: memoria, excolendo augetur: Utrumque enervant deliciae, bona valetudo confirmat.
[ 460 ] Wit is sharpened by practice; memory is extended by developing it. Amusements undo both; good health strengthens them.
[ 461 ] Scito te operam et tempus perdere, si quae legis, vel audis, non attendas.
[ 461 ] Realize that you are losing your time and trouble if you do not pay close attention to what you read or hear.
[ 462 ] Quae ignoras, ne pudeat quaerere. Ne erubesce a quovis doceri, quod maximi viri non erubuerunt: erubesce potius ignorare, aut nolle discere.
[ 462 ] Don't be ashamed to ask about what you do not know. Don't be embarrassed [= don't blush] to be taught by anyone, because the greatest men have not been embarrassed [at that]. Rather be embarrassed about not knowing, or about not wanting to learn.
[ 463 ] Si videri vis doctus, da operam ut sis: nulla est compendiosior via. Quemadmodum non alia ratione facilius consequeris, ut existimeris bonus, quam si sis talis.
[ 463 ] If you want to appear learned, make the effort to be so. There is no shortcut. In the same way you will not find any easier way to be thought good than actually being so.
[ 464 ] Quicquid videri cupis, fac ut sis [original: scis]: aliter frustra cupis.
[ 464 ] Whatever you want to seem, make yourself be: otherwise you are desiring in vain.
[ 465 ] Falsa tempus infirmat, vera confirmat.
[ 465 ] Time undoes what is false, and it validates what is true.
[ 466 ] Cujusvis hominis est errare: nullius nisi insipientis in errore perseverare.
[ 466 ] Any person can make mistakes: nobody but a fool continues on in his error.
[ 467 ] Ne labores quam multa respondeas, sed quam apte, et in tempore.
[ 467 ] Don't strive as much to answer at great length as to answer in an appropriate and a timely way.
[ 468 ] Prandio tuo, et coenae, illos adhibe, qui te possint instituere, quique suavi ac docta collocutione pariter et exhilarent te, et peritiorem reddant.
[ 468 ] Invite to your lunch and dinner those who can teach you, and who can with charming and intelligent conversation both raise your spirits and make you smarter.
[ 469 ] Ex sapientibus disces, quo fias cautior.
[ 469 ] You will learn from the wise how to be more careful.
[ 470 ] Annitere, ne sola verba authoris quem legis intelligas, sed praecipue sensa.
[ 470 ] Strive to understand not only the words of the author whom you are reading, but especially his meanings.
[ 471 ] Quo plura memoriae commendabis, hoc custodiet omnia fidelius: quo pauciora, infidelius.
[ 471 ] The more you entrust to your memory, the more faithfully it will keep it all; the less you entrust, the less faithfully will it do so.
[ 472 ] Studio sapientiae nullus in vita terminus statuendus est, cum vita est finiendum. Semper illa tria sunt homini, quamdiu vivit, meditanda: quomodo bene sapiat, quomodo bene dicat, quomodo bene agat.
[ 472 ] No limit must be put on the pursuit of wisdom in life; it should end wth life. People should always contemplate those three things as long as they live: how to discern well, how to speak well, how to act well.
[ 473 ] Ab studiis arrogantia omnis arcenda est. Nam ea quae vel doctissimus mortalium novit, non sunt minutissimum eorum quae ignorat. Exiguum quiddam, et obscurum, et incertum est quicquid homines sciunt, mentesque nostrae in hoc corporeo carcere devinctae, magna ignoratione, et altissimis tenebris premuntur: aciemque adeo retusam habemus, ut nec summas penetremus rerum facies.
[ 473 ] All arrogance should be kept out of intellectual pursuits. For the things that even the most learned of mortals understands do not amount to the slightest fraction of what that person fails to know. Whatever people know is something slender and unclear and unsure, and our minds, shackled in this bodily prison, are hemmed in by extensive ignorance and the darkest shadows: We have so blunt a vision that we don't even scratch the surface of reality.
[ 474 ] Profectui studiorum plurimum nocet arrogantia. Multi enim potuissent ad sapientiam pervenire, ni jam putassent se pervenisse.
[ 474 ] Arrogance hurts the progress of studies to a great extent. For many would have been able to arrive at wisdom if they had not already thought that they had arrived [there].
[ 475 ] Vitanda contentio, aemulatio invida, obtrectatio, inanis gloriae cupido: quum in hoc sequamur studia, ut illa fugiamus.
[ 475 ] Avoid competition, jealous rivalry, detraction, and the vain compulsion for glory, since we pursue these studies precisely to escape those things.
[ 476 ] Studia res laetas condiunt, tristes leniunt, temerarios impetus juventae cohibent, senectutis molestam tarditatem levant. Domi, foris, in publico, in privato, in solitudine, in frequentia, in otio, in negotio comitantur, adsunt, imo praesunt, opitulantur, juvant.
[ 476 ] Studies spice up happy matters, they soften sad ones, they restrain the rash impulses of youth, they lighten the annoying sluggishness of old age. At home, abroad, in public, in private, in solitude, in a crowd, in leisure, in work, they companion, they support, no--they take the initiative, they lend assistance, they give aid.
[ 477 ] Non est despondendus animus, aut contrahendus reflante fortuna: quippe adversis matutinis, interdum succedunt prospera vespertina.
[ 477 ] The spirit ought not despair or withdraw in the face of a buffeting fortune: indeed, a morning against you will sometimes give way to an evening in your favor.
[ 478 ] Nihil aliud est haec vita, quam peregrinatio, qua in alteram sempiternam tendimus, paucissimisque rebus ad hoc iter conficiendum egemus.
[ 478 ] This life is nothing but a pilgrimage by which we press on to another one that is eternal, and we are lacking very few things for the completion of this journey.
[ 479 ] Fortunae muneribus expleri, quid aliud est, quam peditem multis sarcinis impediri, ac obrui.
[ 479 ] Getting one's fill of fortune's favors is nothing different from a footsoldier being hampered with many burdens and overwhelmed.
[ 480 ] Nemo est tam stupide amens, qui non se illi civitati ad quam tendit, et ubi morari destinat, potius quam itineri adornet, componatque.
[ 480 ] No one is so stupidly mindless as to get herself ready and dress herself up for the journey rather than for that city toward which she is headed and in which she has a mind to stay.
[ 481 ] Per Religionem Deus cognoscitur; cognitus, fieri nequit aliter, quin ametur.
[ 481 ] By Religion, God is known; once known, he can't but be loved.
[ 482 ] Mundus hic est velut domus quaedam Dei, vel potius templum. Ipse ex nihilo in hanc faciem, atque ornatum protulit.
[ 482 ] This world is like a kind of home for God, or rather a temple. He himself brought it forth from nothing to its present appearance and splendor.
[ 483 ] Angeli, daemones, homines, animantia, stirpes, lapides, coeli et elementa, cuncta denique Deo curae sunt, ac parent.
[ 483 ] Angels, demons, people, living beings, plants, stones, heavens and essential matter-- all these things are finally in God's hands and they obey him.
[ 484 ] Nihil videmus fieri, nihil moveri, nihil contingere, ac ne stipulam quidem attolli ullam, aut floccum volitare extra Dei praescripta, et jussa.
[ 484 ] We don't see anything arising or moving or happening, and not even a straw being lifted or a tuft of wool floating outside of God's direction and command.
[ 485 ] Humana omnis sapientia, si cum religione Christana conferatur, coenum est, et mera stultitia.
[ 485 ] All human wisdom, if it is compared with the Christian faith, is garbage and pure folly.
[ 486 ] Hanc nosse, perfecta est sapientia: juxta hanc vivere, perfecta virtus: sed nemo vere novit qui non pie vivit.
[ 486 ] To know it is complete wisdom; to live by it, perfect virtue: but no one knows it who does not live devoutly.
[ 487 ] Bonitas Christi, amorem elicit: Majestas ejus, cultum: Sapientia, fidem.
[ 487 ] The goodness of Christ elicits our love; his majesty, religious worship; his wisdom, faith.
[ 488 ] Corporalia opera fatua sunt ante Deum, nisi conditura ex animo addatur.
[ 488 ] Works done by the body are silly in God's sight, unless they are seasoned with feeling from the heart.
[ 489 ] In occultissimis recessibus, et procul ab omnium oculis, atque adeo in corde ipso, atque in animo tuo scito te habere Deum arbitrum, testem, judicem omnium, etiam cogitationum tuarum, ut illius praesentiam reveritus, nihil non modo facias, sed nec in animum admittas nefarium, aut turpe.
[ 489 ] In the most secret hiding-places, and far away from everyone's eyes, and even in your heart itself, and in your mind, know that you have God as an on-looker, a witness, a judge of everything, even of your thoughts, so that revering his presence, you not only do but even entertain the thought of nothing wicked or shameful.
[ 490 ] Impium est in res sacras jocari, aut dicta sanctarum Scripturarum ad lusus, ineptias, aniles fabulas, scommata convertere: ceu quis medicinam ad salutem paratam coeno aspergat.
[ 490 ] It is wicked to joke about holy matters or to use the sayings of the Sacred Scriptures for play, foolishness, old wives' tales, or taunting: that would be like someone sprinkling medicine gotten for one's health on garbage.
[ 491 ] Sacris intersis, attente ac pie, non ignarus quaecunque seu vides, seu audis, esse purissima et sacrosancta, spectareque ad immensam illam Dei majestatem; quam adorare facile est, comprehendere impossibile.
[ 491 ] Take part in liturgies attentively and devoutly, fully aware that whatever you see or hear is very pure and holy, and that it looks to that vast majesty of God, which is easy to worship and impossible to understand.
[ 492 ] Quum Deum, Dominum appellas, fac illi servias: quum Patrem, fac ames: et dignum te praestes tanto Patre filium.
[ 492 ] When you call God Lord, make sure that you serve him: when you call him Father, make sure that you love him, and show yourself to be a son worthy of such a Father.
[ 493 ] In citharoedo turpe est aliud ipsum ore, aliud fides ejus sonare: multo est turpius, quum Deo psallimus, aliud linguam dicere, aliud animum cogitare.
[ 493 ] It is awful for a musical entertainer to sing one thing while playing another; it is much more awful in prayer to God to say one thing and to think another.
[ 494 ] Deus omnibus animantibus variam quotidie alimoniam sufficit, conservat omnia, et vindicat ab interitu, quo nutu suo tendunt.
[ 494 ] God provides various kinds of nourishment for all living things every day, he keeps them safe, and he rescues them from the death toward which they are heading at his command. 
[ 495 ] Nihil verius datur Christo, quam quod egenis datur.
[ 495 ] Nothing is given to Christ in a more real way than what is given to the needy.
[ 496 ] Ubi lectum ingrederis, fac cogites, unumquemque diem imaginem esse humanae vitae, cui succedit nox, et somnus simulacrum mortis expressissimum.
[ 496 ] When you go to bed, think that each day is an image of a human life that night follows, and think that sleep is a very close representation of the state of death.
[ 497 ] Sapientissimus vitae nostrae magister, nempe et author, unicum dedit ad vivendum documentum, ut Amemus.
[ 497 ] The wisest teacher of our life, in fact even its originator, has given a singular example for living, that we should love. 
[ 498 ] Nemo invidet ei, quem amat: nec quisquam malis amici gaudet, nec bonis indolet. Amor enim omnia reddit communia, suaque esse existimat, quae sunt ejus quem amat.
[ 498 ] No one has ill-will for the one whom he loves: and no one is happy about the troubles of a friend, or is hurt by his good fortunes. For Love makes everything common, and he considers his own the things that belong to the one he loves.
[ 499 ] Longissimae et obscurissimae sunt in humano corde latebrae; quae humana acies in tantam caliginem penetrabit?
[ 499 ] Very long and very dark are the shadows in the human heart; what human sight will pierce through so deep a night?
[ 500 ] Hominem tibi a Deo commendatum, si dignus est, ama, quia dignus est, quem ames: sin indignus, ama, quia Deus dignus, cui pareas.
[ 500 ] Respect a person commended to you by God if that person is worthy because that one is worthy of your respect: if not, respect that person because God is worthy of your obedience.
[ 501 ] Pacem, et amorem, et concordiam invexit Deus: Partes et factiones, et privatas utilitates cum alienis damnis, sicut etiam dissidia, rixas contentiones, bella, Diabolus peritissimus horum artifex.
[ 501 ] [God has brought in peace, love, and concord. Divisions and factions and personal gain at others' loss, just like dissension, quarrels, fights, and wars -- these the Devil has introduced, the most expert craftsman of such as these.
[ 502 ] Concordiā etiam pusilla coalescunt; discordiā maxima dissipantur.
[ 502 ] Concord makes even the most trivial things come together; discord makes even the most important ones come apart. [Lit: By means of concord,... etc.]
[ 503 ] Neminem irriteris, cogitans quod uni alicui accidit, posse cuivis accidere. Age potius Deo gratias quod te extra eam fortem posuerit, et ora, tum tibi ne quid tale accidat, tum illi sic afflicto saltem remedium aliquod, vel aequum animum, et ipse subveni, si potes.
[ 503 ] Don't laugh at anyone [irriseris], thinking that what has happened to one, can happy to anyone. Rather thank God that he has spared you that accident, and pray both that no such thing happen to you and that there be some help for the one that has been so afflicted, even a mind at peace, and help him yourself, if you are able.
[ 504 ] Nullae sunt certiores opes, quam certae amicitiae. Nullum potentius satellitium, quam amici fideles.
[ 504 ] There are no better resources than sure friendships. There are no more powerful companions than faithful friends.
[ 505 ] Solem e mundo tollit, qui e vita amicitiam.
[ 505 ] He takes the sun away from the world, who takes friendship from one's life.
[ 506 ] Vera, et solida, et duratura amicitia tantummodo est inter bonos, inter quos facile amor coalescit.
[ 506 ] True and real and lasting friendship exists only among the good, among whom mutual love easily makes a union.
[ 507 ] Mali nec inter se amici sunt, nec cum bonis.
[ 507 ] Bad people are friends neither among themselves, nor with those who are good.
[ 508 ] Ut ameris certissima et brevissima est per amorem via. Nihil enim sic amorem elicit, ut amor.
[ 508 ] The surest and shortest way to be loved is by love. For nothing elicits love the way love does.
[ 509 ] Amicitiae venenum, si ames tanquam osurus, et amicum sic habeas, ut putes posse inimicum fieri.
[ 509 ] It is poison for a friendship if you love as if you are going to hate, and if you regard a friend in such a way that you think he can be an enemy.
[ 510 ] Ne in alienas vitas inquiras, neve curiosus scruteris quid quisque agat: multae hinc suboriuntur simultates. Praeterea stultum est alios probe nosse, seipsum ignorare.
[ 510 ] Don't investigate other people's lives and do not not inquisitively examine what each one is doing: many quarrels arise from this. Moreover, it is foolish to know others accurately and be ignorant about yourself.
[ 511 ] Convicium convicio regere est lutum luto purgare.
[ 511 ] To direct insult at insult is to clean mud with mud.
[ 512 ] Assentatio deforme vitium: turpe, illi qui dicit; perniciosum, ei qui audit.
[ 512 ] Flattery is an awful vice -- shameful for the one who speaks it, and destructive for the one who hears it.
[ 513 ] Sermone utitor modesto, civili, comi: non aspero, non rusticano, vel imperito, sed nec accurato, aut affectato nimis.
[ 513 ] Adopt a kind of speech that is restrained, courteous, and gracious, not harsh, countrified or sloppy, but not too precise or artificial.
[ 514 ] Ne celeritatem in loquendo nimiam suscipias, nec cogitationem praevertant verba nec respondeas, antequam qua de re plene intellexeris, et quid ille, cui respondes, dixerit senseritque.
[ 514 ] Don't take too quick a pace in speaking or let your words get ahead of your thought; and don't answer before you have fully understood the meaning of any matter and what the one you are answering has said and meant.
[ 515 ] Rarissimum debet esse pervulgatum illud, Quicquid in buccam, ac nescio an usquam admittendum, quum inter amicos cavendum sit, ne quid dicamus, quod amicitiam dirimat aut laedat.
[ 515 ] Very seldom should that famous saying be sent around, Whatever in the mouth..., and and I wonder whether it should at every point be admissible when between friends there is a fear that we might be saying anything that might break or injure the friendship.
[ 516 ] In differendo ne sis contentiosus aut pertinax. Si verum audias, hoc protinus silentio reverere, illique tanquam divinae rei assurgito.
[ 516 ] In disagreeing, do not be argumentative or stubborn. If you hear the truth, reverence it in silence, and rise before it, as if for a sacred ceremony.
[ 517 ] Sin non audias, nihilominus concede hoc vel amico, vel modestiae tuae, praesertim ubi nullum neque probi mores detrimentum accipiunt, neque pietas.
[ 517 ] But if you do not hear it, allow it anyway, either for your friend or your modesty, especially when it causes no loss to your good character or to your religious devotion.
[ 518 ] Quod taceri vis, prior ipse taceas: sin detecturus es, vide etiam atque etiam cui.
[ 518 ] What you wish kept quiet, first keep quiet about yourself, but if you are going to reveal it, consider repeatedly to whom you are going to reveal it.
[ 519 ] Nec mendax sis nec mordax.
[ 519 ] Do not be deceptive or caustic.
[ 520 ] Si mendacem te homines norint, nemo credet tibi, etiamsi affirmes verissima.
[ 520 ] If people know that you are deceptive, no one will believe you even if you state the purest truth.
[ 521 ] Contra si veracem, majorem habebit fidem nutus tuus, quam aliorum sanctissimum jusiurandum.
[ 521 ] On the other hand, if people know that you are honest, your word will command a greater confidence than the most sacred oath that others give.
[ 522 ] Miser is est qui id egit, unde extricare se non potest, nisi per mendacium.
[ 522 ] The one who has gotten himself into a situation that he can get out of only by lying is a sorry fellow.
[ 523 ] Ne expectes dum necessitates ad te suas familiaris amicus deferat; tu illas odorare, et iis ultro subvenias.
[ 523 ] Don't wait until a close friend tells you about his urgent needs; you get wind of them and help him on your own initiative.
[ 524 ] Parentem non amabis solum, sed secundum Deum unice venerabere.
[ 524 ] Do not only give love to your parent but the deepest respect, immediately after God.
[ 525 ] Crede te illi esse carum a quo amice reprehenderis. Nec unquam reprehensionem obesse puta vel inimici. Nam si vera objicit, ostendit quod emendemus: sin falsa, quod vitemus: ita semper vel meliores reddit , vel cautiores.
[ 525 ] Believe that you are dear to the one from whom you get a kind rebuke. And never think that rebuking is an obstacle even when it comes from an enemy. For if it raises valid objections, it is pointing out what we should correct; but if false, what we should avoid. Thus it always makes us better, or more careful.
[ 526 ] Esto in admittendis ad familiaritatem cunctantior: in retinendis semel admissis constantior.
[ 526 ] Be rather slow in taking others into your close confidence, and rather steadfast about keeping them once you've accepted them.
[ 527 ] Ex bestiis exitiabilis maxime inter feras, Invidia; inter mansuetas, Adulatio.
[ 527 ] With respect to the animals, the especially deadly thing among the wild ones is jealousy; among the tame ones, flattery.
[ 528 ] Si reprehendi fers aegre, reprehendenda ne feceris.
[ 528 ] If you can't take criticism well, don't do things that deserve it.
[ 529 ] Natura nostra in malum fertur prona: ad virtutem autem acclivis est, atque ardua semita.
[ 529 ] Our nature inclines down towards evil; but towards virtue the slope rises up and the path is difficult.
[ 530 ] In minores praebe te comem: in majores reverentem: in pares facilem ac tractabilem.
[ 530 ] To those younger than you, be kind; to your elders, respectful; to your peers, approachable and easy to deal with.
[ 531 ] Si virtute non excellis, cur postulas videri aliis potior? Si excellis, cur affectibus moderandis non plusquam vulgus praestas?
[ 531 ] If you are not outstanding in virtue, why do you insist on seeming better than others? If you are outstanding, why don't you surpass the common people more in the control of your disposition?
[ 532 ] Oculus domini singula intuetur; ipse novit et facientem injuriam, et patientem.
[ 532 ] The Lord's eye is watching over each thing; he knows both the one doing harm and the one suffering it.
[ 533 ] Pluris facias judicium conscientiae tuae, quam voces omnes ingentis multitudinis, quae imperita et stulta est: ignota temere ut probat, sic et damnat.
[ 533 ] Put more value on the judgment of your conscience than on all the voices of the vast crowd of people, which is inexperienced and foolish: as it is afraid to try what is unknown, so also it condemns it.
[ 534 ] Fama nec profutura malo, nec laesura bonum.
[ 534 ] Reputation neither helps someone who is wicked nor hurts someone who is good.
[ 535 ] Mortuus quid plus referes de fama, quam pictura Apellis laudata? aut equus in Olympia victor? nec vivo quidem prodest, si eam ignorat: si novit, nihil adfert aliud, nisi ut sapiens contemnat, insipiens sibi magis placeat.
[ 535 ] When you are dead, what more will reputation mean to you than a picture praised by Apelles or a champion horse at Olympia? It doesn't even profit you while you are alive, if you are unaware of it. If a person knows it, it contributes nothing except that a wise person will have scorn for it and a foolish person will have greater self-satisfaction.
[ 536 ] Conscientia magna est hujus vitae magistra.
[ 536 ] Conscience is a great teacher about this life.
[ 537 ] Qui numinis curam abjiciunt, ut audacius, et securius peccent; ii dupliciter sunt mali, quod nec homines reverentur, nec Deum.
[ 537 ] There are those who reject concern for the divine power to sin more boldly and freely; they are doubly wicked, because they respect neither people nor God.
[ 538 ] Conscientia ista effuse delinquit, quae nullo metu corcetur.
[ 538 ] That conscience that no fear restrains goes far astray.
[ 539 ] Laborem pro aeterno et coelesti praemio, quis nisi amens refugiat? quum nec caduca haec et fragilia citra laborem acquirantur.
[ 539 ] Who but a madman would shirk efforts made in return for an eternal heavenly reward? After all, you can't even get these perishable and shoddy things without work.
[ 540 ] Peccatum hominis mors est, ut jugulare se ipsum videatur quisquis peccat. Abducit enim se a Deo vita nostra, et a quiete conscientiae suae, qua nihil est beatius.
[ 540 ] Sin is the death of a person, so whoever sins appears to be murdering himself. For our life detaches itself from God and from the peace of one's conscience, than which nothing is more blessed.
[ 541 ] Ut unus dies humanae vitae praeferendus est longissimae aetati corvi aut cervi: ita dies unus ex religione actus, hoc est, divinae vitae, toti aeternitati sine religione est anteponendus.
[ 541 ] Just as a single day of human life is preferable to the longest lifetime of a raven or a stag, so one day lived on the basis of religion -- that is , one day of divine life -- ranks above to all eternity without religion.
[ 542 ] Facetiae, et argute dicta.
[ 542 ] Witticisms and striking utterances.
[ 543 ] Publius ubi Mutium imprimis malevolum solito tristiorem vidisset, Aut Mutio (inquit) nescio quid incommodi accessit, aut nescio cui aliquid boni.
[ 543 ] When Publius had noticed that Mutius, an especially grumpy person, was gloomier than usual, he said, "Either something bad has happened to Mutius -- or something good."
[ 544 ] Augustus Caesar exceptus a quodam coena satis parca, et quasi quotidiana (nam pene nulli se invitanti negabat) post epulum inops, ac sine ullo apparatu discedens, valedicenti hoc tantum insusurravit: Non putabam me tibi tam familiarem.
[ 544 ] When a certain person received Augustus Caesar with a meager enough dinner, one even approaching a regular everyday meal (for the emperor refused almost no one who invited him), after the skimpy banquet, while he was leaving without any fanfare, he merely muttered to the host who was telling him good-bye, "I didn't think we were so close."
[ 545 ] Interroganti quanam hora diei prandendum esset? Diviti, inquit, ubi velit, pauperi quum possit.
[ 545 ] To someone asking him at what time one ought to take the mid-day meal, he said, "For a somebody rich, whenever he wants, and for somebody poor, whenever he can."
[ 546 ] Diogenes interrogatus, quo vino maxime delectaretur, Alieno, inquit.
[ 546 ] Diogenes, when asked what wine he liked best, said, "Somebody else's."
[ 547 ] Quidam rogabat unde palleret aurum? Diogenes respondit, Quia nusquam non haberet insidiatores.
[ 547 ] Someone asked where gold got its light color from. Diogenes answered, "Because it never has a moment when it has no muggers."
[ 548 ] Diogenes Myndum profectus, quum vidisset portas ingentes, urbem vero exiguam, O viri, inquit, Myndi, portas occludite, ne quando urbs vestra egrediatur.
[ 548 ] Diogenes on his way to Myndum, when he noticed that the front gates were huge but the city small, said, "Mynidians, shut your gates so your city doesn't leave you someday." 
[ 549 ] Prandebat in foro Diogenes: Proinde ab his qui astabant, canis appellatus: Vos, inquit, canes estis, qui me prandentem circumstatis.
[ 549 ] Diogenes was taking his lunch in the marketplace and he was called a dog by some who stood at a distance. "You are the dogs," he said, "since you are standing around watching me eat."
[ 550 ] Scorti cujusdam filio lapidem projicienti in concionem: Cave, inquit, ne patrem ferias.
[ 550 ] When the son of a certain prostitute threw a stone into an assembly, he told him, "Be careful that you don't hit your father!"
[ 551 ] Dionysius Syracusanus, detracta veste aurea Iovi Olympio, palleum ei laneum injecit, atque rogatus, quid ita faceret? Quoniam, inquit, aestate gravis est aurea vestis; hyeme frigida, laneum vero indumentum utrique tempori multo aptius.
[ 551 ] When Dionysius of Syracuse took the golden clothing from [the statue of] the Olympian Jupiter and dressed him in a woolen one, he was asked why he did that. He said, "Because in summertime, a golden outfit is heavy and in winter it is cold, but woolen wear goes much better in either season."
[ 552 ] Idem Dionysius quum Aesculapio barbam auream demi jussisset, affirmavit, Non convenire ut hujus pater Apollo imberbis, ipse vero, qui filius esset, barbatus conspiceretur.
[ 552 ] This very Dionysius, when he had ordered the golden beard taken off of [the statue of] Aesculapius, claimed, " It isn't right that his father Apollo be smooth-cheeked while the one that was his son is seen bearded."
[ 553 ] Fur quispiam Demosthenis lucubrationes, ejusque scriptiones paulo petulantius irridebat. Cui ille, Scio, inquit, me tibi molestum esse quod noctu lucernam accendo.
[ 553 ] Some thief was mocking the Demosthenes's research and writings a little too impudently. So he told the man, "I realize that I'm bothering you by burning a lamp at night."
[ 554 ] Quum Lacon uxorem duxisset perpusillam, lepide dicebat, E malis, quod minimum esset, eligendum.
[ 554 ] When Lacon had married a very small woman, he wittily said, "You have to pick the lesser evil."
[ 555 ] Quum adolescens quidam nimio luxu ad inopiam redactus, oleas in coena esitaret, Diogenes forte praeteriens, Si sic pransus, inquit, esses, non ita coenares.
[ 555 ] When a certain young man, reduced to poverty by too much expensive living, was eating olives for dinner, Diogenes, chancing to pass by, said, "If you had had lunches like this, you would not have dinners like this."
[ 556 ] Medicus quidam imperitus, quum Pausaniae diceret, Qui fit, o bone vir, quod nihil mali habeas? Quia, inquit, te medico non utor.
[ 556 ] When a certain inexperienced doctor asked Pausanias, "How is it, sir, that you have no health problems?", he said, "Because I don't have you for a doctor."
[ 557 ] Galba rogatus a quopiam ut utendam daret penulam, festive respondens, Non pluit, inquit, non opus est tibi; si pluat, ipse utar.
[ 557 ] Galba, asked by somebody for a raincoat to use, wittily answered, "It is not raining, so you don't need it. If it rains, I'll use it myself."
[ 558 ] Quum Aristoteles jam annos natus fere sexaginta duos adeo laboraret, ut admodum tenuis vitae spes superesset, convenerunt ad illum discipuli rogantes, ut ex ipsis aliquem deligeret, qui in locum ejus succederet. Inter auditores erant duo praecipui, Theophrastus Lesbius, et Menedemus Rhodius. Aristoteles respondit se, quod petebatur, facturum, ubi daretur opportunitas. Paulo post, quum rursus ad eum eadem de causa convenissent, dixit vinum quod biberet sibi parum esse commodum, ac quaeri jussit Exoticum, vel Rhodium, vel Lesbium. Id simulatque curatum est, gustato Rhodio, dixit: Firmum hercle vinum et jucundum. Mox gustato Lesbio: Utrumque, inquit, egregie bonum, sed Lesbium suavius. Id ubi dixit, nulli dubium fuit, quin lepide simul et verecunde successorem sibi ea voce, non vinum delegisset: Probavit utrumque, nec tamen auditoribus elegendi jus ademit. [Sed Graecus sermo plusculum habet civilitatis: quod oinos, id est vinum, sit generis masculini: ut haec vox, ho lesbios hediōn, possit et ad personam accommodari.]
[ 558 ] When Aristotle at the age of about 62 was working so hard that it seemed that his life was almost over, his followers came to him, asking to pick one of them to take his place. Among his students there were two outstanding ones, Theophrastus of Lesbos and Menedemus of Rhodes. Aristotle answered that he would do what they asked when the occasion arose. A little later, when they had gathered around him for the same purpose, he said that he found the wine that he was drinking not very agreeable, and he asked that someone get him a foreign wine, either one from Rhodes or from Lesbos. As soon as that was managed, tasting the wine from Rhodes, he said, "That's a downright robust and pleasant wine." Next tasting the wine from Lesbos, he said: "Both are outstandingly good, but I like the one from Lesbos better." When he said this, there was no doubt that with his statement he had chosen his successor, not wine, both politely and cleverly. He approved both and he did not remove from his students their prerogative to choose. [But the Greek language is a little bit more urbane, because oinos, that is, vinum, is a word of the masculine gender, so that this statement, ho lesbios hediōn might be used of a person.]
[ 559 ] Quidam e familiaribus Adriani Sophistae miserat illi pisces in disco argenteo, picturato auro: at ille delectatus vasculo, non remisit, tantum ei, qui miserat, respondit: Bene facis quod etiam pisces: quasi discus esset dono missus, pisces tantum novitatis gratia additi. Quidam autem dicunt joco factum, ut castigaret discipuli vitium, qui sordidior esse dicebatur.
[ 559 ] A certain person in Hadrian the Sophist's circle had sent him fish on a silver platter with a gold design on it. But taking delight in the dishware, he did not send it back, but merely answered the one who had sent it, "It was a nice touch to add the fish," as if the platter had been sent as a gift and the fish merely added for effect. Some say this was done as a joke, to punish his disciple's fault, since he was said to be rather stingy.
[ 560 ] Pollio dicebat, commode agendo factum est, ut saepe agerem: sed saepe agendo factum est, ut minus commode: quia scilicet assiduitate nimia facilitas magis, quam facultas, nec fiducia, sed temeritas paratur. Quod accurate factum velimus, raro faciendum est.
[ 560 ] Pollio would say that doing something just right leads to doing it often, but doing it often leads to doing it less well: for constant performance produces facility more than faculty, and not confidence but rashness results. What we want done with care should be done seldom.
[ 561 ] Philoxenus quondam coenans apud Dionysium, quoniam animadvertebat regi appositum piscem Mullum insigni magnitudine, quum ipsi appositus esset perpusillus (in piscium enim genere laudantur adulti), pisciculum auribus admovit. Id factum admiranti Dionysio causamque percontanti: In manibus, inquit, est Galatea, de qua volebam ex hoc quaedam percontari. Verum negat se per aetatem quicquam adhuc scire, sed ait proavum suum istic esse in tuo disco, qui multa posset commemorare si liceat alloqui. Exhilaratus rex misit illi suum Mullum.
[ 561 ] Once at dinner with Dionysius, Philoxenus saw that the king had been served a remarkably large red mullet but he had been served a very tiny one, the mature fish of this species being the ones that people praise. So he moved his little fish to his ears. To Dionysius wondering at this and asking him the reason for it, he said, "I've got my clutches on Galatea, and I wanted to ask it certain things about her. But he says he is not old enough to know anything yet, but he says his grandfather is over there on your plate, and he could tell a lot if someone let him speak." The king was amused and sent him his own mullet.
[ 562 ] Cuculo minores aviculas percontanti, cur ipsam fugerent: Quoniam, inquiebant, suspicamur te aliquando futurum accipitrem. Coccyx enim specie non multum differt ab acciptre. [Cavendum ab iis qui tyrannidis specimen moribus edunt.] Ex Plutarch.
[ 562 ] When the cuckoo-bird asked the smaller birds why they fled her, they said, "Because we suppose you'll turn out to be a hawk." (The cuckoo is quite close to the hawk in appearance.) [Beware of those who put out tyrannical signals in their behavior.] From Plutarch.
[ 563 ] Quum Antisthenes ipse salsamenta per forum gestaret, id quibusdam admirantibus quod Philosophus officio tam sordido fungeretur, idque in publico, ac non potius servo delegasset: Quid, inquit, admiramini? Haec mihi porto, non aliis. Sentiens nullum esse sordidum obsequium quod sibi quis impenderet: dein non esse indecorum, eum portare salsamenta, qui salsamentis vesceretur.
[ 563 ] When Antisthenes was carrying some salted fish through the market-place himself, some people were surprised that the philosopher was performing such a lowly task, and that in public, rather than assigning it to a slave. He said to them, "What are you surprised at? I'm carrying this for myself, not for somebody else." He saw that what someone does for himself is not base servility, so carrying salted fish was not improper for one who was going to enjoy them.
[ 564 ] [Stilpo videns Cratetem hybernis mensibus frigore rubentem: Dokeis, inquit, moi chreian echein himatia kaine. Lepos qui est in vocis ambiguo, Latine reddi non potest: kaine conjunctim, sonat novo, kai ne disiunctim, sonat et mente: Discrimen auribus vix sentiri potest, scripto potest ostendi. Videris, inquit, egere pallio novo, sive pallio et mente. Novum requirebat gelu; mentem, Cynici stultitia, qui vestem non accommmodaret tempori.]
[ 564 ] Stilpo, seeing Crates turning red from the cold in the winter months, said, "You seem to me to need a new cloak." The wit that it is in the double meaning can not be translated into Latin: kaine as one word means new, an kai ne as two means and mind. The ears can hardly tell the difference, but the written form makes it plain. He said, "You seem to be needing a new cloak, or a [new] cloak and a [new] mind." The chill called for a new [cloak]; the foolishness of the Cynic, who would not adapt his clothing to the season, for a new mind.
[ 565 ] Menedemus Eretriensis percontanti cuidam, an patrem caedere desivisset, respondit: Neque caecidi, neque desii. Quum alter subjecisset, oportere solvere ambiguitatem per kai et ek, aut affirmando, aut negando: Ridiculum, inquit, est vestras sequi leges, cum liceat in portis occurrere. Alter captabat illum insidiosa percontatione: sive enim respondisset, desii, sive non desii, agnovisset crimen. Ille hoc praesentiens exclusit sophisticum cavillum.
[ 565 ] When someone asked him whether he had stopped beating his father, Menedemus of Eretria made this response: I have not beaten him and I have not stopped. When another person had postulated that he had to solve the ambiguity with a yes or a no, with either an affirmation or with a denial, he said, "It is ridiculous to follow your rules when you can run into them at the gates." The second one was trying to catch him with a treacherous line of questioning, for whether he would have answered "I have stopped" or "I have not stopped, he would have been admitting to the charge." Seeing this coming, he put a stop to the sophistic word-games.
[ 566 ] Bion rogatus essetne ducenda uxor: Si deformem, inquit, duxeris, habebis poenam: sin formosam, habebis communem. In Graecis vocibus plusculum est jucunditatis, peinio et koinio. Ne minus latinis inest, si hanc dicamus, suspectam: illam despectam.]
[ 566 ] Bion when asked whether he should marry a wife, said, "If you marry an ugly one, you'll have bear her, but if you marry a beautiful one, you'll have to share her." In the Greek words, there's a bit more play: peinio and koinio. There's just as much in Latin too if we'd say suspectam [admired] and for the former despectam [looked down upon].
[ 567 ] [Epictetus Philosophiae summam duobus verbis comprehendere solitus est, aneche kai apoche, Sustine et Abstine: quorum prius admonet, ut mala, quae incurrunt, aequo animo toleremus: posterius, ut a voluptatibus temperemus. Ita enim fiet, ut nec adversis dejiciamur, nec prosperis corrumpamur.
[ 567 ] [Epictetus was accustomed to sum up all philosophy in two words: aneche kai apoche, "Sustain and Forbear." The first of these directs us to endure with a calm spirit the troubles that come our way; the second, to refrain from pleasures. So it will come about that we are not dejected when things go against us, and we are not spoiled when they turn out in our favor.
[ 568 ] Heraclitus Ephesius dicebat cives non minus oportere pugnare pro legibus quam pro moenibus. Quod absque legibus nullo pacto possit esse civitas incolumis, absque moenibus possit.]
[568] Heraclitus of Ephesus used to say that citizens should fight for their laws no less than for their walls. That is to say, a city would not in any way be able to be safe apart from its laws, and apart from its walls it could.]
[ 569 ] Galba corpus habens gibbo deforme, de quo vulgo jactatum est, Ingenium Galbae male habitare; quum apud Caesarem causam agens subinde diceret: Corrige me Caesar, si quid in me reprehendendum videris: Ego, inquit, Galba monere te possum: corrigere non possum.
[ 569 ] Galba had an unsightly hump on his back, about which people joked, "It is just like Galba to live in a bad residence!" When he would promote a cause in Caesar's presence, he would regularly say, "Straighten me out, Caesar, if you find anything to blame in me." The other answered, "I can counsel you, Galba, but I can not straighten you out."
[ 570 ] Quum plaerique rei quos Severus Cassius accusabat, absolverentur; et is cui Caesar forum extruendum locarat, diu traheret illum operis expectatione: Vellem, inquit, Cassius et forum meum accusasset.
[ 570 ] When a very great number of those indicted by Severus Cassius were released [absolverentur] and the engineer Caesar had contracted for construction work on the forum kept leading him on for a long time with delays, he said "I wish Cassius had also indicted my forum!" [Absolvere also means "to finish."]
[ 571 ] Narrant Alexandrum Magnum astantem Diogeni, quaesisset ab eo, num ipsum metueret. At ille: Quid es? Bonum an malum? Alexander respondit; Bonum. Quis, inquit, timet bonum? [Convicit regem non esse metuendum, nisi se malum esse profiteretur.]
[ 571 ] They say that Alexander the Great, standing by Diogenes, had asked him whether he was afraid of him. But he said: "What are you, good or evil?" Alexander replied, "Good." He answered, "Who is afraid of what is good?" [He demonstrated that a king ought not be feared unless he confesses that he is evil.]
[ 572 ] Quum Diogenes in dolio, sicco mucidoque pane vescens solus, audiret totam urbem laetitiā perstrepentem (erat enim dies festus) sensit animo nonnihil taedii, diuque secum de relinquendo vitae instituto cogitavit. Sed quum tandem mures videret adrepentes, panisque micas edere: Quid tibi displices, inquit, O Diogenes, sat magnificus es, ecce etiam parasites alis.
[ 572 ] Once Diogenes, alone in his barrel, feeding on dry and moldy bread, heard the whole city buzzing with all kinds of happy sounds since it was a holiday. He felt somewhat dejected, and for a long time thought about abandoning his way of life. But when he finally saw mice creeping up and eating the breadcrumbs, he said, "Why are you unhappy with yourself. Diogenes, you are rich enough -- look you are even providing meals for guests."
[ 573 ] Quidam in publico gestans longam trabem, per imprudentiam percusserat Diogenem, moxque ex more dixit: Cave. At Diogenes, Num, inquit, me vis iterum percutere?
[ 573 ] A certain man carrying around a long club in public had struck Diogenes by accident and blurted out instinctively "Watch out!" But Diogenes said, "Now you are not going to hit me again, are you?"
[ 574 ] Diogenes quodam tempore quum diutissime legens, tandem eo venisset, ut videret chartam vacuam, Bono, inquit, animo estote viri, terram video.
[ 574 ] When Diogenes, reading on a certain occasion for an extremely long time, had gotten to the point where he saw blank space, he said, "Courage, men, I see land." 
[ 575 ] Alexander Thrasyllo Cynico petenti drachmam, Non est, respondit, munus regium. Cynico subjiciente: Talentum igitur da: At non, inquit, Cynicum tale munus accipere. [Utroque cornu repulit postulatoris improbitatem, quem existimabat nullo dignum beneficio.] 
[ 575 ] When Thraysullus the Cynic asked for a drachma, Alexander answered, "It is not the type of gift that a king gives." When the Cynic added, "So give me a talent," he said, "But it is not Cynic-like to take such a gift." [On both sides, he rebuffed the shamelessness of the one making the request, whom he did not consider worthy of any gift.]
[ 576 ] Faustus Syllae filius, in sororem, quae eodem tempore cum duobus adulteris haberet consuetudinem, Fulvio Fullonis filio, et Pompeio cognomine Macula, facetissime lusit: Miror, inquit, sororem meam habere maculam, quum Fullonem habeat.
[ 576 ] Faustus, Sulla's son, very cleverly teased his sister, who was seeing two married men at the same time, Fulvius, the son of Fullo, and Pompey, nicknamed Macula. He said, "I am surprised that my sister has a macula [spot] when she has a fullo [launderer].
[ 577 ] Vespasianus reprehendenti filio Tito, quod etiam urinae vectigal commentus esset, Pecuniam ex prima pensione admovit ad nares, sciscitans num odore offenderetur, et illo negante, atqui, inquit, e lotio est. Hinc illud, Bonus odor lucri ex re qualibet.
[ 577 ] [When his son Titus was taking him to task over having devised a tax even on the latrines, Vespasian waved money from the first payment under his nose, asking him whether he found the smell offensive. When he said he didn't, Vespasian replied, "And yet it comes from urine." Hence the saying, "The smell of profit is good no matter what the source."
[ 578 ] Virgilius vates suspirabundus ubique observatus est. Unde facetum illud Augusti responsum, inter hunc ipsum sedentis, et Flaccum Horatium, qui oculorum lippitudine laboravit, rogatus a quodam amicorum, quid ageret, Sedeo, inquit, inter suspiria et lachrymas.
[ 578 ] The poet Virgil was noticed to be constantly letting out sighs. This is the source of that well-known answer of Augustus, when he was sitting between him and Flaccus Horatius, who was troubled with bleary-eyes. Asked by one of his friends about what he was doing, he said, "I am sitting between sighs and tears."
[ 579 ] Diverterat aliquando quidam, peregre iter faciens, ad diversorium, ubi apposita est ei coena omni ex parte olitoria, vinum item dilutissimum, omnia demum administrata parcissime. Postquam autem coenasset, jussit vocari ad se medicum ad mercedem capiendam. Caupo respondit: Ecquid malum in viculo maxime agresti medicum requiris? Tum ille, numne, o bone, tete ipsum ignoras? Quo merces operae tuae par sit, medici precium accipe, non cauponis, quando ut aegrotum me pavisti in coenula.
[ 579 ] Once a certain traveler making a journey abroad had turned aside into an inn, where an entirely vegetarian meal was set before him, with very watered-down wine, and a minimum of service. But after he had had his dinner, he asked that the doctor be called to get his fee. The inn-keeper answered, "What kind of trouble do you need a doctor for in this place that is so far out of the way? The he said, "Sir, don't you know who you are? To make the fee fit your service, take what a doctor costs rather than an inn-keeper, since you fed me like a sick man at this poor little dinner."
[ 580 ] Pyrrhiniculus Vasco ad hospitium quoddam diverterat, atque apposita mensa anaticulam versabat in lancibus perbelle unctam, atque alliatam. Ingreditur de repente ad illum viator hispanus, injectisque in anaticulam oculis, Potes, inquit, o amice advenientem comiter amicum accipere. Tum Pyrrhiniculus, quo nomine ipse esset exquirit. Audenter ille, ac jactabundus, Alopantius, inquit, Ausimarchides Hiberoneus Alarchides. Pape, tum Pyrrhiniculus, quatuorne avicula haec heroibus, et quidem Hispanis? Absit injuria. Ea Pyrrhiniculo satis est uni: minutos enim decent minuta. Ex Pontano.
[ 580 ] Pyrrhiniculus the Basque had pulled off the road to an inn and at supper was turning a young duck on his plate, nicely dressed and seasoned. Suddenly a Spanish traveler appeared at his side, with his eyes glued to the duck. "You, friend, can receive one coming kindly as a friend." Then Pyrrhiniculus asked him what his name was. Full of self-assertion and self-importance, he said "Alopantius Ausimarchides Hiberoneus Alarchides." Then Pyrrhiniculus said, "Wow! Are there four birds here for these heroes, and Spanish ones at that? No offense intended. It is enough for Pyrrhiniculus alone: Small servings fit small people." From Pontanus.
[ 581 ] Diogenes cum ridere vellet imperitum sagittandi hominem, scopo se admovebat; rogatus cur ita faceret, Ne me feriat, inquit.
[ 581 ] When Diogenes wanted to mock a man who was very bad at archery, he positioned himself near the target. Asked why he did this, he said "So he doesn't hit me." 
[ 582 ] Puer Florentinus et argutus et perurbanus, adductus ante sacerdotem Cardinalem jocandi gratia, multa cum facete admodum nec minus etiam scite dixisset, sacerdosque ipse ad amicum qui astabat conversus, susurasset hujusmodi pueros consuesse ubi ad aetatem pervenissent robustiorem, ingenio subcrassescere. Nae, inquit, O bone Cardinalus, puerulum te oportuit scitum fuisse admodum.
[ 582 ] A sharp and thoroughly sophisticated Florentine youth, brought in before a priest-Cardinal for amusing conversation, had spoken at length quite cleverly and also even brilliantly. The priest, turning to a friend who was standing nearby, whispered that when boys like this grow up their wits usually get rather dull. "Really, good Cardinal, you must have been quite a brilliant little boy." 
[ 583 ] Quidam canescens ab Adriano Caesare quiddam petierat, et repulsus est. Is cum aliquanto post idem peteret, sed capillitio nigro (nam id tinctura fecerat) Caesar agnoscens faciem: Istuc inquit, negavi patri tuo.
[ 583 ] A particular man who was growing grey asked Emperor Hadrian for something and was refused. When he asked for the same thing a little later, but now with a head of black hair (for he had dyed it), the Emperor, recognizing his face, said, "That very thing I refused your father."
[ 584 ] Quum Minutius hostium insidiis septus in summo esset periculo, ne cum suis copiis periret, Fabius e monte movens exercitum venit illi auxilio, multisque trucidatis hostibus ipsum eripuit. Hoc facto Hannibal ad suos dixit: Nonne vobis saepenumero praedixi fore, ut illa montana nubes nobis aliquando tempestatem immitteret?
[ 584 ] When Minutius was trapped by and enemy ambush and was in extreme danger, Fabius, mobilizing his army from a mountain came to his aid so that he would not perish with his troops, and slaughtering many of the enemy, he pulled him out of the danger. When this had happened, Hannibal said to his own army: "Didn't I predict to you a good number of times that that mountain-cloud would someday send a storm down on us?"
[ 585 ] Iulia Augusti filia quum patrem salutaret, senserat illius oculos licentiore cultu offensos, licet ille dissimularet: itaque postero die, mutato cultu patrem complexa est. Tum Caesar, qui pridie dolorem suum continuerat, gaudium continere non potuit. Et quanto magis, inquit, iste cultus decet Augusti filiam. Tum illa: Nimirum hodie me patris oculis ornavi, heri viri.
[ 585 ] When Augustus's daughter Julia greeted him, she had realized that he had been offended by the sight of her overly provocative outfit, although he tried to pretend he was not. And so one the next day she wore a different kind of outfit when she greeted her father with an embrace. Then the emperor who had contained his distress the day before could not contain his joy, and he said, "How much more becoming is that outfit for Augustus's daughter." She replied, "Yes, for sure--today I have dressed myself for my father's eyes; yesterday for a husband's."
[ 586 ] In spectaculo gladiatorum converterant in se populi oculos Livia et Iulia, comitatus dissimilitudine: Liviam cingebant viri graves, Iuliam juvenes luxuriosi comitabantur. Pater Iuliam admonuit scripto, videret quantum inter duas principes feminas interesset. Illa rescripsit: Et hi mecum senes fient.
[ 586 ] At the gladiatorial exhibition, Livia and Julia had attracted people's attention with the difference in their company. Mature and serious men encircled Livia, but exuberant young ones accompanied Julia. Julia's father mentioned to her through a note that he saw how big a difference there was between the two leading ladies. She wrote back: And these are going to grow old with me.
[ 587 ] Augustus etiamnum adolescens lepide tetigit Vatinium: siquidem is podagrae obnoxius, videri studebat discussisse vitium, ac jam mille passus ambulare se gloriabatur. Non miror, inquit Caesar, dies aliquanto sunt longiores.
[ 587 ] While Augustus was still in his youth, he cleverly scored against Vatinius. Since he was given to the pains of the gout, he was eager to seem to have shaken the affliction, and he would boast that he now walked a mile. "I'm not surprised," said the Emperor. "The days are a bit longer."
[ 588 ] Quispiam praefectura Equitum submotus, insuper et salarium ab Augusto postulare est ausus, hoc colore, ut diceret se non lucri causa salarium petere, sed ut tuo, inquit, judicio videar impetrasse munus, et ita credar non ab officio submotus, sed officium deposuisse: Tu, inquit Augustus, [original: inquit, Augustus,] apud omnes praedica te accepisse, ego non negabo.
[ 588 ] Removed from his command of the cavalry, a certain person dared to request additional pay from Augustus, with the excuse that he was not seeking the pay for financial gain, but, he said, "So that I might seem to have gotten the gift by your decision and this way it will not be thought that I had been removed but that I had resigned." Augustus said, "You go tell everybody that you took it, and I won't deny it."
[ 589 ] Domitianus Caesar initio principatus quotidie sibi secretum horarium sumere consuevit, nec interim aliud quam muscas captare, easque stylo praeacuto configere: ut cuidam interroganti, essetne quis intus cum Caesare, Vibius Crispus lepide responderit: Ne Musca quidem.
[ 589 ] At the beginning of his rule, Emperor Domitian was in the habit of taking private time for himself and doing nothing in the meantime other than catching flies and pinning them through with a sharply pointed stylus. So when someone asked if anyone was inside with the Emperor, Vibius Crispus quipped, "Not even a fly."
[ 590 ] Quum tres essent designati, qui legati proficiscerentur in Bithyniam, quorum unus podagra teneretur, alter caput haberet vulneribus confossum, tertius vecordia laborare videretur, Cato ridens dixit: Populi Romani legationem nec pedes habere, nec caput, nec cor.
[ 590 ] Three men had been appointed to set out for Bithynia as legates. One of them was detained by the gout, another had a head riddled with wounds, and the third seemed to be struggling with mental instability. Cato laughed and said, "The delegation representing the Roman people has neither feet nor head nor heart."
[ 591 ] Quum oeconomus Lucullo coenam modestam apparasset, accersitum objurgavit: illo dicente, Non putabam sumptuoso apparatu opus esse, quum solus esses coenaturus: Quid ais, inquit Lucullus? An ignorabas apud Lucullum hodie coenaturum Lucullum?
[ 591 ] When the steward had prepared a modest meal for Lucullus, he summoned him and berated him. The fellow said "I did not think that there was a need for a lavish spread because you were going to be dining alone." Lucullus said, "What are you saying? Didn't you know that today Lucullus was going to dinner at Lucullus's?"
[ 592 ] Idem quum Graecos quosdam per dies aliquot magnifice tractasset, atque illi dicerent se mirari, quod tantum impendiorum sua causa faceret: Nonnihil, o hospites, vestra causa, sed maxima pars Luculli gratia.
[ 592 ] When this same man had entertained some Greeks splendidly for several days, and they said that they were amazed that he would incur such expenses for their sake, he said, "Some was for you, my good guests, but the biggest part was for Lucullus's sake."
[ 593 ] Scipio Nasica quum ad poetam Ennium venisset, eique ab ostio quaerenti Ennium, ancilla dixisset eum domi non esse, Nasica sensit illam hoc domini jussu dicere, et illum intus esse. At tum quidem dissimulans abiit. At paucis post diebus quum ad Nasicam venisset Ennius, eumque a janua quaereret, exclamat ipse Nasica, se domi non esse. Tum Ennius. Quid? Ego, inquit, non agnosco vocem tuam? Hic Nasica: Nae tu homo es impudens, ego quum te quaererem ancillae tuae credidi, tu mihi non credis ipsi?
[ 593 ] When Scipio Nasica had come to Ennius the poet's house and asked for him at at door-way, the maid-servant had told him that he was not at home, but Nasica realized that she was saying this at her master's request and that he was inside. But pretending not to notice this, he left. But a few days later, When Ennius had come to Nasica and asked for him at the door, Nasica himself shouted out that he was not at home. Then Ennius said, "What!? Don't I recognize your voice?" Nasica replied, "You really are a shameless man! When I was looking for you, I believed your maid-servant, and you don't even believe me!"
[ 594 ] De Vespasiano patre narrat Suetonius, quum scurram multa in alios jacientem, provocasset, ut in se quoque diceret aliquid: Dicam, inquit, ubi ventrem exonerare desieris: alludens ad formam Caesaris, qui faciem habebat nitentis ---
[ 594 ] Suetonius tells a story about the Emperor [lit: father] Vespasian, when he had incited a comic who was hurling many barbs at others to say something against himself as well. He said, "I will -- when you finish doing your business," making reference to the Caesar's appearance, since he had a face like a man who was making an effort.
[ 595 ] Memoratur de Beda, quem Venerabilem dicunt, cui Romam profecto quum ostendissent has litteras saxo insculptas, S.P.Q.R. quibus significari volunt, Senatus Populusque Romanus, ac veluti hospes rogaretur, quid sibi vellent illae litterae, dissimulans dixit: Stultus Populus Quaerit Romam.
[ 595 ] They tell a story about Bede, referred to as "the Venerable,": When he was on his way to Rome, they showed him the letters S.P.Q.R. engraved on a stone (meaning "The Senate and the People of Rome"), and they asked him as they would a host what those letters meant. Pretending he didn't know the true meaning, he said, "A Foolish People is looking for Rome."
[ 596 ] Philoxenus Poeta interrogatus cur in tragoediis induceret mulieres malas, quum Sophocles eas induceret bonas, argutissime respondit: Quoniam, inquit, Ille tales inducit quales esse deberent; Ego, quales sunt.
[ 596 ] Asked why he put women who were wicked into his tragedies, when Sophocles put in ones that were good, the poet Philoxenus made this very clever response: "He presents them as they ought to be; I present them as they are."
[ 597 ] [Idem apud Sythonem amicum suum prandens, appositis oleis, quum paulo post inferretur patina piscium, percusso vasculo quod habebat oleas, Homericum hemistichium dixit: mastixen d'elaan, id est, scutica incitavit ut traherent. Nam de auriga dictum est. Sensit autem Philoxenus, oleas quamprimum auferendas, alludens interim ad Graecam vocem elaion, quae sonat olearum, et elaan, quod sonat trahere currum, aut aliquid simile.]
[ 597 ] [[When the same man was having a meal at his friend Sytho's, olives had been served and a little later fish brought in on a shallow pan. When it hit the small container of olives, he recited half of a Homeric line: musixen d'elaan, that is, "He whipped them so they would pull." (It is said of a charioteer.) But Philoxenus saw that the olives had to be taken away right away, and meanwhile he played on the Greek word elaion, which means of olives and elaan, which means to draw a chariot, or something like it.
[ 598 ] Idem vocatus ad convivium, quum esset appositus ater panis: Cave, inquit, multos apponas ne facias tenebras.
[ 598 ] The same man was invited to a party. When black bread had been served, he said, "Be careful not to serve too much or you'll make the room dark."
[ 599 ] Phryne aetate florens, in convivio, cui complures aderant foeminae, (quum juxta morem joci convivalis quod unusquispiam faceret, idem omnes facere cogerentur) prior manum bis aquae immersam admovit fronti. Quoniam autem omnes erant fucatae, aqua per lituram fucorum defluens, rugarum specie vultus omnium deformabat, quum ipse interim Phryne, quae naturali forma pollebat, speciosior etiam apparebat diluta facie.
[ 599 ] At a party, Phryne, in the bloom of her youth, when she was playing the party-game that had everyone do what one would do, first dipped her hand twice in water and moved it to her forehead. But since everyone had make-up on, the water flowed down and smeared the make-up, disfiguring everyone's face with a wrinkled look, while she herself, with her natural beauty at its best, looked even better with her face washed.
[ 600 ] Cornelia Gracchorum mater, quum Campana matrona illius hospitio utens, ornamenta sua quibus illud seculum nihil habebat pulchrius, ipsi ostenderet, traxit eam sermone donec liberi redirent e schola: Tum et haec, inquit, ornamenta mea sunt. Sentiens matronae nihil esse pulchrius, neque preciosius, quam liberos recte educatos.
[ 600 ] Once Cornelia, the mother of the Gracchi, was hosting a matron from Campana who displayed to her her jewels, which were the most beautiful ones available in that whole era. Cornelia drew out the conversation until her children got back from class. Then she said "And these are my jewels," thinking that nothing was more beautiful to a matron, or more precious, than children who had been brought up correctly.
[ 601 ] Omnibus Dionysio Tyranno exitium imprecantibus, una foemina anus quotidie diluculo deos comprecari solebat, ut esset incolumis et superstes. Accita a rege mulier rogata est, unde tanta in regem benevolentia? Quoniam, inquit, quum puella essem, et gravem tyrannum haberemus, optabam mortem illius. Eo interfecto, deterior arcem occupavit. Et hujus exitium optabam. Nunc quum te habeamus, superioribus etiam graviorem, vereor ne si tu pereas succedat etiam deterior.
[ 601 ] When everyone was begging for an end to the Tyrant Dionysius, one old woman was in the habit of imploring the gods early every day that he remain safe and sound. Summoned by the king, the woman was asked where she got so kind attitude toward the king. She said, "When I was a girl and we had a bad tyrant, I hoped for his death. When he had been killed, a worse one took control of the citadel. And I hope for his destruction. Now that we have you, even worse than the earlier ones, I am afraid that if you pass away someone even worse will follow you."
[ 602 ] Demonax Cynicus interrogatus quid sentiret de conflictu duorum, quorum alter inepte proponebat, alter absurde respondebat, ait, sibi videri alterum mulgere hircum, alterum supponere cribrum.
[ 602 ] Demonax the Cynic was once asked what he thought about the disagreement of two people, one of whom put forth a silly proposition and the other of whom gave a non-sensical response. He said, "It seems to me that one is milking a male goat and the other is holding a sieve ready."
[ 603 ] Socrates quum Xantippen diu rixantem tulisset in aedibus, ac tandem fessus consedisset ante fores, illa magis irritata quiete et lenitate viri, de fenestra perfudit eum lotio. Ridentibus qui praeteribant, et ipse Socrates arridebat, dicens: Facile divinabam, post tantum tonitru sequuturam pluviam.
[ 603 ] Once Socrates put up with Xanthippe's quarrelling for a long while, and finally worn out, he sat down in front of the door, but even more exasperated by the peacefulness and mildness of the man, she poured the contents of the chamber-pot on him from the window. The people passing by laughed, and he smiled too, saying to them: "I just knew that after such a thundering, rain would follow."
[ 604 ] Socrates Alcibiadi demiranti quod Xantippen supra modum rixosam domi perpeteretur, respondit: Nonne tu Alcibiades domi tuae toleras gallinarum tuarum glocientium strepitum? Tolero, inquit, sed gallinae mihi pariunt ova et pullos: Et mihi ait Socrates, mea Xantippe parit liberos.
[ 604 ] When Alcibiades was amazed at how Socrates suffered Xanthippe who was so excessively quarrelsome at home, he answered, "Don't you, Alcibiades, put up with the noise of your clucking chickens at your house?" He said, "I do, but my chickens produce eggs and chicks for me." "And my Xanthippe bears me children," said Socrates.
[ 605 ] Curtius eques Romanus delitiis diffluens, quum apud Caesarem coenaret, macrum turdum sustulit e patina, eumque tenens, interrogavit Caesarem, liceretne mittere; quumque is respondisset, quidni liceat? Ille protinus avem misit per fenestram, iocum arripiens ex ambiguitate verbi. Nam apud Romanos erat solenne cibum e convivio dono amicis mittere.
[ 605 ] When Curtius, a Roman knight dissipating himself in his enjoyments, was dining at Caesar's, he picked up a skimpy thrush from the serving-pan and holding it, asked Caesar if he could send it. When he had replied, "Why not?", he immediately threw [misit] the bird through the window, getting a joke out of the double-meaning of the word. For is is a custom among the Romans to send food from a party to friends as a gift.
[ 606 ] Augustus salutatus a Psittaco, hunc emi jussit. Idem miratus in pica, et hanc mercatus est. Hoc exemplum ten